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THE MONTH OF MARY, 

For the Use of Ecclesiastics. 

Translated from the French. 
Approbation of the Most Rev. Abp. Spalding. 

" We " have examined, and *' we " cordially 
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MARTIN J. SPALDING, 

Archbishop of Baltimore. 
Baltimore, Feast of the Purification 
OF THE Blessed Virgin, 1865. 

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•K* 



THE 



Love of Religious Perfection, 




Imprimattir. 

Maktinus Joannes, 

Archiejpis, Baliimorensis, 



17 Feb , 1865. 



io 



^f . 



HE LOVE 



OP 



Ji^ligioii;^ P^rf^di0it, 



OR HOW TO 



AWAKEN, INCKEASE, AND PKESEKVE IT 



Q 



n Hit Religious monl. 



By Father Joseph Bayma, 

Of the Society of Jesus. 



Translated from tlie Latin by a Member of the Same Society. 







^ BALTIMORE: 

Published by John Murphy & Co. 

182 Baltimore Street. 
1865. 



3%^ 



■9^^^ 



Entered according to Act of Congress, in the year 1865, 

By John Murphy, 
in the Clerk's Office of the District Court of Marvland. 



Preface to the American Edition. 

No one can read, in the proper Spirit, this valuable 
Treatise, without perceiving it well deserves the repu- 
tation it has won. Learning, wisdom and piety, 
unite to recommend it to all who wish to advance in 
that best and purest of all Sciences, the Science of 
Salvation. Like two other similar works, the Imita- 
tion of Christ, and the Spiritual Combat which have 
helped to enlighten and encourage thousands on their 
way to our only true home, you may open this little 
book at almost any chapter, and find something to 
turn your thoughts heavenward; to raise your heart 
to God, to purify its affections, to warn you against 
the deceitfulness of Sin, and the allurements of the 
world in the midst of which we live, and must, never- 
theless, by all means, work out our Salvation. '*Be 
ye perfect, even as your heavenly Father is perfect," 
said our divine Redeemer to the multitudes who fol- 
lowed Him. And of these, Avhere was the greater 
number to live and die, but in the midst of the same 
cares, distractions, temptations, dangers that fill up 
our every day life? The general state of society was 
moreover very mucb the same for them as it is now 
for us; agitated by wars and rumors of war, by great 
political changes, and by nearly every kind of public 
calamities. 

2 V 



VI THE AMERICAN PREFACE. 

To all therefore, and all times such works as this 
are highl}^ useful; and to such as will profit by the 
experience and wisdom they teach, better by far, than 
treasures of gold, and precious stones and the purest 
silver. 

The translation now offered to the public was made 
in England, and imitates successfully the simplicity 
and unaffected style of the original, whose merits are 
so great, that it was almost universally attributed to 
the pen of the Very Rev. Father Rhootaan, late 
General of the Society of Jesus: an error which it 
was found necessary to contradict in the Bibliotheque 
des Ecrivains, S. J: 

Since 1851, when this treatise first appeared in 
Rome, it has passed through many editions in dif- 
ferent places, and has been translated into several 
languages. May the perusal of it here increase in 
many souls the love of solid virtue and perfection 
which it is so well calculated to inspire. 

Baltimore, January, 1865. 



Author's Preface. 

I HERE present you, religious reader, with three 
little books on the pursuit of religious perfection, 
which, though small in size, are however for that 
very reason most adapted for constant use. My 
design in writing them was not to render service to 
others, but to excite myself by the best means in my 
power to carry out in practice the full idea of religious 
life And this is why, after having selected and por- 
tioned out in articles the chapters on each subject, 
and arranged them in order, I cared but little for 
other ornaments of composition ; and looking to the 
matter rather than to the words, my only desire was 
to present ifti plain and simple, not to say, careless 
diction, the words that most faithfully portrayed the 
idea which I had formed in my mind. Nor can I say 
that I saw any reason for endeavouring to aim at a 
more elegant style when I began to think of publish- 
ing them; for though there may be &ome whose 
approbation is more easily secured for the matter 
itself by presenting it in an elegant and polished 
form, 1 know that most people, in their desire to 
promote their perfection, either do not pay much 
attention to examining the gracefulness of the lan- 
guage, or if they do meet with anything of this char- 
acter, are distracted in their thoughts and prevented 
from receiving more ample fruit. For it is a pecu- 
liarity of the human mind to seize and turn more 
readily to account what is said in an ingenuous, and 
so to speak, simple manner. Of this we have many 

vii 



viii author's preface. 

instances in other books, but I know of none more 
striking or more beautiful than that of the Holy 
Scriptures and the Imitation of Christ, whose style I 
was led to follow closely by my own inclination and 
an unceasing perusal of it. 

With regard to the subject matter of this work, 
being of opinion that the entire study of perfection 
might be embraced under three principal heads, viz: 
the motives, means, and exercise of virtues, I thought 
that 1* could not do better than divide this little 
treatise into three books, each one of which should 
correspond to one of the aforesaid parts. It is true 
that I have touched on only a few of the many sub- 
jects that readily presented themselves to m.e, but 
they are, I think, of the most solid character, and 
foithfully collected from the opinions and precepts of 
antiquity. And hence, however much those other 
ornaments of style, by which the minds of men are 
wont to be captivated, may prove wanting, I still trust 
that the soul which is really enamoured of virtue will 
find matter herein wherewith to arouse and strengthen 
itself more and more. 

It is then with perfect confidence that I beg to offer 
to you, with a few suitable additions, what I have 
from time to time experienced to be of such great 
assistance to myself, in order that, even amid such an 
abundtmce of the very best books, you may be able to 
make a diligent use of this poor aid of mine, to ad- 
vance the pursuit of religious perfection. 

Rome, June 29th, 1851. 



CONTENTS 



BOOK I. 

Pagb 
The Motives which should urge the Keligious to 
Procure the Perfection of his State, . . 25 

Chapter I. 
Of Yocation to Keligious Life, .... 25 

Chapter II. 

That Virtues are to be sought for with Constancy 
and Diligence, 29 

Chapter III. 

That the Multitudes of our Defects should urge 
us on to procure our Perfection, ... 32 

Chapter IY. 

That the Consideration of Purgatory conduces 
to the Amendment of one's Life, ... 36 

Chapter Y. 
That the constant Pursuit of Yirtue bringeth 
much Peace, 39 

2* ix 



X CONTENTS. 

Page. 

Chapter VI. 

That the Fear of Hell should increase our Love 
of Virtue, 42 

Chapter VII. 

That it is dangerous to desist from the Pursuit 
of Perfection, . . . . ... 46 

Chapter VIII. 

That it behooveth us to lay up Treasure in 
Heaven, . . . . . . . .62 

Chapter IX. 

That we ought to be grateful to God for the 
Blessings which we have received, ... 59 

Chapter X. 

That Persecutions and Calumnies should move 
us to a more zealous Pursuit of Perfection, . 64 

Chapter XI. 

That it is only by the Pursuit of Perfection that 
w^e can assuage the Evils of this Life, . . 70 

Chapter XII. 

That it is necessary to be prepared by the Pur- 
suit of Perfection for dying happily, . . 75 



CONTENTS. Xi 

Fagb. 

Chapter XIII. 

That the Eternity of the Ke wards of Heaven, is 
often to be compared with the Labours of this 
Mortal Life, .80 

Chapter XIY. 

That Love of God should draw us to Perfec- 
tion, . 88 

Chapter XY. 

That the Mystery of Predestination should excite 
us to the Pursuit of Perfection, ... 94 

Chapter XYI. 

That Love of our Neighbour should excite us to 
Perfection, 9& 

Chapter XYIL 

That the Kemembrance of our Sins should excite 
us to Perfection, 104 

Chapter XYIII. 

That the Assistance of Grace renders the Way of 
Perfection easy, 109 



Xll CONTENTS. 

Pack. 
BOOK II. 

The Means which the Keligious must adopt to 
attain Perfection with greater Facility, . .113 

Chapter I. 

That Zeal for Perfection should be fervently 
sought after from God, 113 

Chapter II. 

That little Things are not to be Passed over 
Lightly, 119 

Chapter III. 
That Temptations are Useful, . • . .125 

Chapter TV, 

That good Eesolutions are to be kept in Time of 
Desolation, 130 

Chapter Y. 

That Common Life is the Means of our Sanctifi- 
ijation, 134 

Chapter YI. 
Of Manifestation of one's Conscience, . . 140 



CONTENTS. XIU 

FilGB. 

Chapter VII. 

That in the Way of Perfection we must proceed 
with Order and by Detail, . . . . 145 



Chapter YIII. 

That the Meditation of Heavenly Things, is 
necessary, . . . . . . . 160 



Chaptkr IX. 

That the Conscience must be frequently ex- 
amined, 150 



Chapter X. 

That Devotion to the Saints is most Useful for 
those that Desire to Advance in Perfection, . 162 

Chapter XI. 

That we should frequently apply ourselves to 
reading Spiritual Books, . . . .167 

Chapter XII. 

That to love Silence is necessary for him that 
desires to make Progress, .... 171 



XIV CONTENTS. 

Page. 
Chapter XIII. 

That exterior Modesty is necessary for a Ee- 
"ligious, 176 

Chapter XIY. 

That it behooves us to acquire an intimate Knowl- 
edge of Christ, . . . . . .182 

Chapter XY. 

That Reproofs are to be willingly Hearkened to, 190 



BOOK III. 

The Practice of the Virtues in which Eeligious 
Perfection consists, and the Correction of the 
contrary Failings, 195 

Chapter I. 
Of Religious Poverty, . . . . ,195 

Chapter II. 
Of Religious Obedience, 199 

Chapter III. 
Of Religious Chastity, , . . . . 203 



CONTENTS. XV 



Page. 

Chapter TV. 

Of the Abnegation of our own Will and Judg- 
ment, 209 



Chapter Y. 
Of Useful Occupation, 213 

Chapter YI. 

Of the Manner of Prayer in Dryness and Deso- 
lation of Soul, 220 

Chapter YII. 
Of Inordinate AiFection to Parents, . . . 222 

Chapter YIII. 
Of Lowly Employments, 229 

Chapter IX. 
Of Curbing the Appetite, . . . . .233 

Chapter X. 
Of Spiritual Consolation, 239 



XVI CONTENTS. 

- Page. 
Chapter XI. 

Of Promoting Fraternal Charity in Ourselves, . 243 

Chapter XII 
Of the Choice and Perfection of Virtues, . . 250 



P'V ^ 



THE 

LOVE OF RELIGIOUS PERFECTION. 



BOOK I. 

THE MOTIVES WHICH SHOULD URGE THE RELIGIOUS 
TO PROCURE THE PERFECTION OF HIS STATE. 



Chapter I. 

Of Vocation to Eelifrious Life. 

1. The Spirit hreathetli ivhere He will^ and 
calls and entices men to the love of holi- 
ness divers ways. 

One is raised to high contemplation, 
another is marked out for a life of action, 
and external labour, and both by the Holy 
Spirit. 

Some, uniting action to contemplation, 
not only study to present themselves holy 
before God, but aid their neighbour unto 
2 25 



26 THE LOVE OF 

salvation ; and this is the most perfect and 
most divine of all. 

Still one and the same is the Spirit which 
guides all, and which by such divers ways 
conducts all to the same end. 

2. Let each one walk with care and soli- 
citude in the way, in which the Spirit hath 
called him, if he will please God, and arrive 
at the perfection proper to him. 

For if he neglect or despise the care of 
his own perfection, truly it will be a marvel, 
if he ever gain life eternal and the happi- 
ness promised to the faithful followers of 
Christ. 

He, that folio weth not the path marked 
out for him by the Spirit, shall seek with 
great peril for another one to gratify his 
self-will. 

8. Many are called by the way of tribu- 
lations and persecutions, and great will be 
their error, if they seek for peace before the 
time. 

Mau}^ are called by the way of poverty 
and humility, and woe to them, if they 



RELIGIOUS PERFECTION. 27 

desire to live at ease, and be held in 
esteem. 

Others are invited by the way of silence 
and solitude, who will not be saved if they 
remain in the world. 

Thus one is called this way, and another 
that ; but all by the same Spirit, which is 
to be obej^ed and followed by all. 

4. Think not thou hast done an3^thing 
great for God, because thou hast followed 
the good Spirit in choosing so perfect a 
state ; for it is rather thou that hast re- 
ceived a great favour from God, in His 
having called thee and chosen thee. 

For many were called with thee, but few 
were chosen with thee; it is then a great 
favour, that God has not only called thee 
like the rest, but chosen thee for so holy a 
profession. 

It is a great favour, that He has freed 
thee from all care of worldly things, that 
thou mayest attend to thyself in perfect 
leisure. 

It is a great favour, that He has left 



28 THE LOVE OF 

temporal and earthly goods to others, and 
kept Himself and the treasures of Heaven 
for thee. 

5. But thou art not yet in safety, nor 
canst thou ever be certain of thy salvation, 
lest thou become proud or careless in the 
service of God. 

And if thou do not by a love of per- 
fection prepare thyself with all diligence 
against temptation, thou canst not hope 
with reason to persevere in thy vocation. 

Lcibour the more^ saith St. Peter, that hy 
good ivorhs you may make sure your calling 
and election. 

And the Prophet also saith : Such as 
turn aside into honds,^ the Lord shall lead out 
with the workers of iniquity. 

But if any one strive not to advance day 
by day by good works, his vocation and 
election are most uncertain and on the 
verge of ruin. 



EELIGIOUS PERFECTION. 29 

Chapter II. 

That Virtues are to be sought for with Constancy and 
Diligence. 

1. We must not think that the time will 
ever come, when we may lawfully desist 
from the pursuit of perfection, or become 
slothful and remiss therein. 

Virtues are barely acquired after much 
labour, and are quickly lost by idleness. 

Thou art not yet perfect, be thy progress 
what it may, for it is written : He that is 
just^ let him he justified still ; and, Be you 
perfect even as your Heavenly Father is perfect. 

Something always remains to be pruned 
away, even after a life of a hundred years 
and more, spent in religion. 

For we are ever mortal men and liable 
to evil affections, which, though they may 
be cut off' and kept down, cannot be wholly 
rooted out. 

2. We know not the dispositions of God 
in our regard, and what may befall us, in pun- 
ishment of our negligence and inconstancy. 

2^ 



30 THE LOVE OF 

. We know not whether He may not have 
decreed, that on our progress should de- 
pend the salvation of many men, whose 
blood He will hereafter demand at our 
hands. 

We know not that violent temptations 
are not about to come upon us, which will 
require greater perfection in us, if we- 
would overcome them. 

3. So then we must not set to our holi- 
ness any limits, beyond which we will not 
pass. 

The}^, that fear not to set a limit to their 
holiness, slight the call of God, and throw 
themselves into the greatest danger. 

As God called man3^ other Saints, whom 
we honour in His Church, so also has He 
called us. 

^And therefore as they hearkened to His 
call and never paused in their pursuit of 
virtue, so let us also walk worthily in our 
vocation with great hope, and serve God 
with gladness. 

4. No one is more disposed to make 



RELIGIOUS PEPwFECTION. 31 

rapid progress, than he that humbly makes 
an entire offering of himself to God, and 
presumes not to refuse Him anything what- 
soever. 

For nothing is more pleasing to God, 
than this humble confidence and greatness 
of heart. 

* O how quickly should we learn all per- 
fection, did we offer ourselves thus gener- 
ously to God ! 

How quickly should we become Saints, 
if, with great promptitude and good will, 
we said to God with St. Paul : Lord^ lohat 
wilt Thou have me to do? 

5. But this is the work of a soul free 
from evil desires, and of a heart enam- 
oured of humility. 

"Wherefore we must, above all, fight 
against the corrupt inclinations of our 
tieart, and cleanse our soul from all evil 
habits, that we may prepare an abode for 
the Lord. 

Then, saith the Lord, I will come to that 
man, and I will make My abode with him 
and dwell with him for ever. 



32 THE LOYE OF 

Chapter III . 

That the Multitude of our Defects should urge us on 
to procure our Perfection. 

1. Examine thyself and consider atten- 
tively how many faults thou hast com- 
mitted, how many thou still committest, 
how few good actions thou hast performed^ 
and how imperfectly even those few. 

What hast thou hitherto sought after 
with so much care and fatigue? in whose 
service hast thou spent thy labour, thy 
strength, and thy time? Is it in Mine and 
that of thy soul, or rather in the service of 
vanity and sensuality ? 

Behold thy time draweth nigh ; then 
thou shalt open thine eyes, and to thy 
great sorrow find nothing good in thy 
hands, wherewith to enter into the king- 
dom of Heaven; but thou shalt find many 
sins for which thou shalt have to satisfy in 
fiery torment. 

2. It is now many years since thou wast 
bound to seek thy perfection ; hast thou 



RELIGIOUS PERFECTION. 33 

lived perfectly even one month or one 
day ? 

Thou shouldst be daily most intimately 
united to Me by heavenly contemplation ; 
and behold thou hast not as yet consecrated 
entirely to Me one single hour without 
defect. 

* What hast thou done for Me ? what hast 
thou suffered for Me ? what great or heroic 
action hast thou hitherto performed for My 
sake? 

For it will be thy only comfort in death 
to have satisfied, by the practice of penance 
and other virtues, for thy defects and sins. 

3. Consider, moreover, how unwillingly, 
and impatiently thou bearest contempt, 
how easily thou breakest forth into com- 
plaints, and fillest everything with thy 
lamentations and murmurings ! 

How vain and unmortified thou art, since 
thou dost so ardently desire to be honoured, 
and seekest by thy humiliation to be ex- 
alted and promoted, even in the school of 
humility! 



34 THE LOVE OF 

How slow tliou art to wear hair-cloth ! 
how sensual at meals ! how inordinate in 
thy drink ! how delicate in sleep ! how at- 
tentive to thy dress ! how desirous of a 
comfortable abode ! how opposed to every- 
thing that is repugnant to the love of the 
flesh ! 

How lavish and immoderate in vanities, 
how slothful and tepid in virtues ! 

How captious and hard to deal with ! 
how haughty and indiscreet in thy replies ! 
how obstinate and refractory in obedience ! 

How ill-advised and disorderly in loving ! 
how inconstant and distracted in praying! 
how slow and reluctant in keeping silence! 
how imprudent and arrogant in speaking, 
how inconsiderate and worldly in writing, 
how vain and licentious in thinking, how 
irreligious and scandalous in acting, how 
puffed up and empty in discoursing ! 

O how often art thou angry and inclined 
to grow hot against thy brethren ! how 
seldom dost thou give them an example of 
patience and humility 1 



RELIGIOUS PERFECTION. 35 

How often art thou overcome by sloth ! 
how seldom dost thou rouse thyself to 
prayer and meditation ! 

How often dost thou complain of thy 
superiors or equals ! how seldom dost thou 
look to thy own defects "and imperfections, 
in order that thou, too, mayest amend thy- 
self! 

How often dost thou omit good through 
human fear and respect ! how seldom dost 
thou abstain from evil actions for love of 
Me! 

How many sins, either known or hidden, 
thy own or of others, that thou hast not 
yet expiated at all ! how many dost thou 
d^aily add to be expiated in a future world ! 

Why then dost thou delay or hesitate ? 
It is thy own affair, it is thyself it con- 
cerns ; and, therefore, thou must needs 
labour diligently and manfully. 

Thou shouldst also strive to advance 
every day, even a little, by a good de- 
meanour of life, if thou love thyself, and 
desire to arrive at My glory. 



36 the love of 

ChapterIV. 

That the Consideration of Purgatory conduces to the 
xlmendment of one's Life. 

1. Son, how long, tliinkest thou, wilt 
thou be detained in the pains of Purga- 
tory ? 

For few only, who have had a great 
desire of mortification and purity of heart, 
have deserved to escape those pains. 

If thou wouldst endeavour to imitate 
them, thou mightest then hope not to suffer 
long in those flames, but to be soon carried 
into holy light and glory. 

But if thou overcome not the flesh, and 
strive not against ambition, thou wilt be 
long and painfully tortured. 

2. Purge away thy sins now whilst there 
is time, and deny thy evil desires, for so it 
w411 be better for thee. 

For now thou wilt purge them away, 
both with less pain, and with a great return 
of merits. 



RELIGIOUS PERFECTION. 37 

But lie that waits to be purged and sifted 
by that fire will suffer far greater and more 
horrible torments, and will acquire no 
merits from such suffering, because time 
shall be no more. 

3. Or dost thou think that the things 
that thou reservest to be purified in that 
terrible fire are but few, or of no account ? 

Deceive not thyself: / will search Jeru- 
■salem with lamps ^ and I loill judge justices] 
and in My sight no man living shall he justi- 
fied. 

What often appears to thee excellent 
and worthy of reward, is an abomination 
before Me, and to be atoned for by punish- 
ment. 

For nothing defiled or soiled shall enter 
the holy city ; for the place is holy^ and 
the resort of all purity. 

4. Better then is it for thee to do peoamce 
Tiow with merit, than impose a nev,^ burden 
of sins upon thee.; for thou hast far too 
much to correct and amend. 

If thou wilt endeavour to pay off now 
3 



38 THE LOVE OF 

the debt, which thou hast contracted, I will 
be contented with few talents, or even with 
one. 

But if thou defer payment to the other 
life, I w^ill examine thee and try thee, as 
gold is tried in the furnace, and thou shall 
not go out from thence until thou repay the 
last farthing. 

Behold, thou may est now, at a little ex- 
pense, by a slight chastisement, redeem so 
many faults, avoid such terrible torments, 
and free thyself from all danger of hell. 

then be wise, and lov^e thyself with a 
prudent love, lest afterwards, thou repent 
in vain. 

Strive to enter by the narrow ga:e^ fear no 
difficulties, do battle against thy evil de- 
sires, vanquish thy bad habits, count for 
nothing the scoff's of the foolish and the 
weak. 

For they are weak and foolish that pre- 
fer rather to fall by their utter negligence 
into the hands of My justice, than to de- 
serve mercy in good time by their satis- 
faction and penance. 



BELIGIOUS PERFECTION. 39 

Chapter V. 

That the constant Pursuit of Virtue bringeth much 

Peace. 

1. Son, My yolce is sweety and My burden 
light; but sweet to those that tnke it up, 
and light to those that bear it. 

If thou consider so great a yoke in a 
human point of view, and refuse to lay it 
upon thy shoulders, thou canst not feel its 
lightness and sweetness. 

Therefore, thou often complainest and 
thinkest the burden heavy ; since thou 
hast never served Me well. 

that thou wouldst once amend thyself 
truly and fervently, how much peace and 
internal consolation wouldst thou find ! 

The world and all desires of the flesh 
would grow distasteful to thee, didst thou 
once taste the sweetness of heavenly things. 

But because thou art imperfect and neg- 
ligent, thou canst not contain, or taste such 
sweetness ; for the sensual man perceiveth 
not those thing s, that are of the spirit of God. 



40 THE LOVE OF 

2. Blessed are they that hunger and thirst 
after justice^ for they shall have their fill. 

that thoii wouldst hunger and thirst 
after justice, that thou mightest at length 
understand the truth of My promise, and 
being filled with delight, not turn aside to 
the consolations of the world. 

For whence are the y/ars and contentions 
in thy heart? are they not from thy con- 
cupiscences that war in thy members ? 
Fight therefore against thy concupiscences, 
and thou shalt attain victory and peace. 

3. It is in vain to seek for peace from 
any other than from Me ; for the heart is 
not filled by earthly joys, but is weighed 
down and afflicted the more, as soon as 
they have passed away. 

Moreover I fill human consolations with 
bitterness, that thy soul may have no re- 
pose in them. 

And I daily permit many trials and 
tribulations, that they who stay far from 
Me, may more speedily return to me with 

joy. 



RELIGIOUS PERFECTIOX. 41 

But if any one come to me with confi- 
dence bearing his cross, and despising all 
thin2:s for Me, he it is that knows how vain 
and fickle is all worldly consolation, and 
he rejoiceth more in detesting his sins and 
in a victory over himself, than the whole 
world in its useless and false joys. 

4. Wherefore m.ake a beginning, son, 
fear not ; overcome thy concupiscences, 
spurn thy ease, and take away all vanities. 

Give thy mind to prayer and compunc- 
tion, read the lives of the saints, meditate 
on thy last end, be solicitous to cleanse thy 
heart, and thou shalt find peace. 

Be humble and sober, and thou shalt 
find peace. 

Be courageous and constant, and thou 
shalt find peace. 

Be patient and diligent, and thou shalt 
find peace. 

If in this manner thou bearest My yoke 
and My burden, thou shalt receive a hun- 
dred fold in joy, and possess life everlast- 



ing. 



3* 



42 THE LOVE OF 

Chapter VI. 

That the fear of Hell should increase our Love of 

Virtue. 

1. He that thinheth himself to stand^ let 
him take heed^ lest he fall. For inany have 
fallen away from tlie way of salvation, be- 
cause they would not take heed of the 
danTOi" of fallino^. . 

Had they thought of the pains of hell 
more frequently, perhaps they would not 
have fallen, or would have quickly risen. 

Be not deceived ; though thou hast many 
motives for hope, still thou shouldst not 
long forget those, that strike a holy terror 
into the heart; neither a holy vocation, nor 
the religious habit, nor the dignity of the 
priesthood rendereth thee secure. Not a 
few have begun well and ended ill, because 
they presumed that they had already a 
certainty of their salvation. 

2. Think, I beseech thee, what a misera- 
ble thing it is to be stripped of all good, 
through one's own fault, and racked with 



RELIGIOUS PERFECTION. 43 

every torment amid the devils ! To have 
tasted a short pleasure against the will of 
God, and then to dwell in eternal fires ! 
To have sous^ht an idle oTatification on 
earth, and to have found through it most 
bitter wailino; in hell! 

Think over the tortures of the martyrs, 
how many, how varied, how horrible ! Be- 
hold they are nothing, if compared with 
the torments of hell.- 

The martyrs were sustained by the great- 
ness of the reward at hand, bv an ardent 
love for Christ, by the purity and security 
of a 2:ood conscience, bv the s^race of God 
that sweetens every pain, and by a most 
holy cause for suffering; but nothing of all 
this can be imag^ined in liell. 

3. There the torments give not merit, 
nor purify, but they inflict vengeance. 

There no love soothes their suffering, 
but hatred and despair sharpen it the more; 
no grace consoles or refreshes, but the Al- 
mighty vengeance of God strikes dismay 
into them with its scourges, and makes 



44 THE LOVE OF 

them more sensible to pdin ; no peace of 
conscience, but the storm of darkness is re- 
served for ever. 

how hard it is to be without God, to 
be in a pool of fire and sulphur, to be tor- 
mented by the devil, in the company of all 
the wicked ! 

How bitter to remember the past, to look 
at the present, to think of the future ! The 
momentary pleasure of the sin has passed 
away, but its punishment shall never pass 
away. 

How serious will those things then ap- 
pear, which used to appear to the sinner of 
little importance, but were the beginning 
of his damnation. 

'. 4. my religious brother, think not that 
these things apply only to seculars ; thou 
too art a man ; take jnty on thy own soul. 

Though thou mayest have wrought mira- 
cles, he not high minded^ hut fear ; for the 
higher the place whence thou fallest, the 
more dam>:erouslv art thou wounded. 

They that are nourished delicately dur- 



RELIGIOUS PERFECTION. , 45 

ing life, are the first to putrefy when dead. 
So they that are nourished in a peculiar 
manner with heavenly food. and. fall' away 
from the spiritual life, more quickly fall 
into the depth, and contemn their danger; 
so that the saying is very true, the best ivhen 
corrupted becomes the vjorst. 

What cures others, is of scarce any ser- 
vice to them ; what moves others, has lost 
by long habit all efficacy with them. 

5. how sincerely should we humble 
ourselves, we that can yet fall and perish 
for ever ! 

With what solicitude should we cleanse 
away our past sins, lest perchance, when 
weighed in the balance, we be found want- 
ins;. 

How piously should we obey divine in- 
spirations, and make our life conformable 
to our profession, lest we deserve to have 
our portion with hypocrites ! 



46 THE LOYE OF 



Chapter YII. 

That it is dangerous to desist from the Pursuit of 
Perfection. 

1. Beware, son, lest tliou' begin to turn 
aside from the way of perfection, and it be 
not well with thee. 

Thou hast abandoned all vain and world- 
ly things for My sake ; already a great re- 
ward is prepared for thee, and it shall not 
be long deferred. See that thou now turn 
not back again to thy utter ruin, to those 
things which thou hast so generously de- 
spised. 

Let not the labour of advancing frighten 
thee ; behold, however great it may be, it 
cannot last long. 

This life glideth on, and the figure of this 
world passeth away^ and when thou thinkest 
not, the day of reward will dawn. 

If thou walk with constancy in the way, 
which thou hast entered upon, for My sake, 
fear not; thy sorrow shall be turned into 



KELIGIOUS PERFECTION". 47 

joy, and thy joy no man shall take from 
thee. 

But if thou begin to desist, although 
what thou neglectest appeareth of little 
account, still thou immediately growest 
weaker, and more inclined to fall. 

2. Be not deceived ; if to-day thou begin 
to grow tepid in thy prayer, and give waj^ 
to voluntary distractions, to-morrow thou 
wilt be still more tepid and distracted in 
mind. 

If io-daj thou curb not thy senses by 
mortification, to-morrow thou wilt find 
greater difl&culty in girding thyself for the 
struggle. 

If to day thou allow thyself to be seized 
on by vain and useless things, to-morrow 
thou wilt cling still more closely to them, 
or be fixed in even worse. 

This is the just penalty inflicted by Me 
on those, that shun the labour of fighting, 
who, because they have the grace of gain- 
ing the victory, but neglect it, deserve to 
be stripped of this inestimable grace. 



48 ' THE LOVE OF 

3. We must never desist from the fight, 
until, having overthrown all our enemies, 
we receive the crown of victory. 

The devil has deceived many by a foolish 
security, whom he had attacked for whole 
years in vain by other temptations. 

For the spirit is subdued by the negli- 
gence that springs from such security, the 
habit of heavenly thoughts is lost, the more 
powerful protection of the Divine mercy is 
driven away, the love of an injurious lib- 
erty is nourished, concupiscence is roused, 
the strength of the soul is weakened, the 
rebellion of the senses is increased, sins are 
daily maltiplied, and the way is paved to 
perdition. 

For the senses of a man are inclined to 
evil from his youth, and therefore, if the 
curb be removed, they will rise in rebellion, 
to his grievous destruction. 

Behold I have said to thee: If any ^one 
ivill co'ine after Me^ let hmi deny himself : and, 
The kingdom of Heaven suffer eth violence^ and 
the violent hear it away. For unless thou 



RELIGIOUS PERFECTION. 49 

figlit against thy vices and overthrow them, 
they will vanquish thee, and subject thee 
to the slavery of the devil. 

4. Whoever takes no care to advance, 
hath already begun to retreat, and become 
worse than he thinketh. 

If thou wilt preserve what thou hast, 
aim at what is more perfect. 

For the weakness and imbecility of the 
human will is very great, and it will be no 
small thing, whilst thou strivest to ascend 
to higher sanctity, to persevere in thy 
present state. 

Nothing stands still in this transitory 
life, but we see that all things are changed 
in their turns. God alone, with whom 
there is no change, no shadow of vicissi- 
tude, remaineth the same for ever, and can 
never fail. 

Now every man is like unto an evil 
field, that cannot be long without evil 
fruits, unless he be cultivated with all dili- 
gence by the exercise of virtues; and like 
unto a little bark, violently dragged down 
4 



50 THE LOVE OF 

the impetuous course of the stream, which 
cannot remain in the same place, unless it 
be impelled by sturdy strokes against the 
current. 

5. Encourage then thyself, and whenever 
anything troublesome occurs, struggle even 
unto victory with a noble and constant 
mind. 

Often it is not a great thing that trou- 
bleth thee, and draweth thee away from 
spiritual exercises ; and if thou resolve to 
persevere, thou wilt often find the struggle 
to be shorter and easier than thou didst 
believe. 

The struggle is shorter and easier to the 
watchful and diligent, than to the tepid 
and lover of liberty. 

For he, that courageously resists from 
the beginning his sensuality and tempta- 
tions, thwarts and deranges by his dili- 
gence all the arts of the devil; but he, that 
indulges his whim, and seeks vain dis- 
tractions on every side, becomes weaker 
every day, and less capable of victory, and 
hence he is easily put to flight. 



RELIGIOUS PERFECTION. 51 

The enemy would not easily overcome 
thee, if thou wert at once to shake off* thy 
torpor, and didst with a good purpose of 
fighting approach God in prayer. 

Yea, the devil would even become weak, 
and would often fly in terror from thee, 
lest, perchance, thou shouldst obtain greater 
merit by reason of his temptation. 

But if thou prefer to be torpid, and 
shrink from the fio'ht throusrh a mischiev- 

o O 

ous idleness^ or considering within thyself 
the good that thou hast already done, be- 
come little solicitous about the devil, thou 
wilt afterwards find to thy cost what 
strength and courage thou hast given him 
for thy own destruction. 



52 THE LOVE OF 



Chapter VIII. 

That it bphooveth us to lay up Treasure in Heaven. 

1. Be thou a good merchant whilst thou 
hast time, and prepare for thyself in Heaven 
a treasure that faileth not, where no thief 
approacheth nor m.oth consumeth. 

What art thou doing? Behold th}^ years 
glide swiftly on, and death approacheth, 
and still thou showest no desire of solicit- 
ousl}^ making up the loss. 

One day, one hour, one moment of time 
is able to bring in a return of very great 
merits to the man that diligently serves 
God. 

Every good deed whatsoever, every 
thought, or good desire is recompensed 
with a great reward in the kingdom of 
Heaven. 

Every victory over self, and even the 
slightest mortification and abnegation of 
the passions, cause us to be raised many 
degrees in the sight of God. 



RELIGIOUS PERFECTION. 53 

For ivhat is at present momentary and light 
of our tribulationj worketh for us above mea- 
sure exceedingly an eternal weight of glory. 

2. Why then do we delay laying up for 
ourselves a great weight of eternal glory ? 

Why are we so ungenerous and sparing 
towards God ? 

Whj^ do we weigh and consider so mi- 
nutely, how far the mere force of oblis-ation 
presses us, and neglect and almost despise, 
as though it were injurious, whatever does 
not seem to be obligatory ? 

3. Truly our evil desires blind us, so 
that we not only do not consult this our 
own crreatest interest, but do not even fix 
our eyes upon so great a good. 

Trul}^ the children of this world are 
more prudent, far more prudent than we 
are, in their o-eneration. 

. For they toil and labour for trifling 
riches, put themselves to great pain for a 
vain honour, suffer much and are prepared 
to suffer still more for a little power, and 
the brief happiness of an uncertain life, 
4* 



54 THE LOVE OF 

and do not even seem to feel the "hardship 
of the labour; and still they are not certain 
of attaining to what they hope for. 

But we, for riches that are above all 
price, for true and eternal glory, for the 
crown of justice, for happiness that sur- 
passeth all conception, refuse to do these 
very same or less things, to suffer the very 
same or less pains. 

And if at any time we have done or 
suffered something for God, and the salva- 
tion of our soul, althouo:h it be a mere 
nothing and scarcel}^ sufficient to atone for 
our sins, forthwith we proceed with confi- 
dence, forthwith we reckon ourselves quite 
rich enough, and by our idleness miserably 
languish and become decrepit. 

4. dreadful blindness of men ! where 
hast thou ever seen a merchant, that, hav- 
ing made a trifling sum of money, has 
rested from his labour, and said, I have 
enough ? 

How then is not he blind, who thinketh 
that he has sufficiently merited eternal 



RELIGIOUS PERFECTION". 55 

glory, which as yet he possesseth not, and 
desists from laying up treasures? 

Let us humble ourselves before God, and 
be ashamed of our meanness and careless- 
ness. 

For fading and temporal goods no labour 
is thought superfluous, or too great, and 
for the gaining of all good things anything, 
no matter how trifling and trivial, is deemed 
intolerable. 

For a vile and trifling gain dangers thafe 
threaten life are freely surmounted by 
many merchants in the world; and for 
eternal happiness, if anything seems bur- 
densome or troublesome to nature, it can- 
not be endured. 

For a booty that is worthless and only 
secured after much hardship, many soldiers 
fearlessly expose themselves to the blows 
of the enemy, and receive many wounds; 
and for the crown of glory scarcely do we 
ever resist the devil and the allurements of 
the flesh. 

5. would to God, that we opened our 
eyes, and grew wise and understood. 



56 THE LOVE OF 

Could pain be mingled with the joys of 
Heaven, assuredly all the Saints would 
weep and mourn from their very souls, for 
not having served God in greater fervour, 
and merited a more ample reward, whilst it 
was still time. 

One degree of glory infinitely surpasseth 
the value of all human wealth. 

One drop of that most precious nectar 
exceeds an ocean of earthly pleasure. 

If ever for one instant the beautifulness 
of the reward to be conferred on any good 
work whatsoever, were to appear to the 
eyes of the damned, they would forthwith 
feel no sorrow at such cruel torments, and 
hell would appear to have become like unto 
paradise. 

If then we show that we slight such sur- 
passing and magnificent rewards, we are 
truly blind and foolish. 

6. Let us learn, therefore, from the chil- 
dren of this world, diligence, fortitude, 
patience, and industrjr, that we may lay up 
for ourselves in time, whilst we may, the 
riches of an imperishable reward. 



RELIGIOUS PERFECTION. 57 

Every plan must be carefully thought of 
by which we may derive the greatest possi- 
ble advantage from our life. 

Every opportunity must be diligentlj 
sought after, waited for, and embraced, m 
which any chance of merit may be seized 
upon. 

All the powers of our body and soul 
are to be cheerfully lavished upon such 
an affair, though we should add but one 
degree of glory to our future reward. 

7. We must never say : / have enough^ I 
have merited enough^ T am quite contented if 
I ever attain eternal life. 

This is what the imperfect and impru- 
dent say, who do not understand the great- 
ness of the Divine reward. 

Thus speak the ungrateful and proud^ 
who by not thinking of increasing the 
merit of their glory, seem to slight that 
very glory itself, and prove that they love 
God bat very little. 

Thus speak the carnal-minded and the 
close adherents of the world, who loathe 



58 THE LOVE OF 

spiritual goods, because, being full of in- 
ordinate desires, they cannot taste and see 
how sweet the Lord is. 

8. But do thou hearken to the counsel 
of our Lord, which thou shouldst ever 
follow : Lay up for yourselves treasures in 
Heaven, 

Hearken to that precept of the Lord, 
whicli is to be kept Avith fear and trem- 
bling : Trade till I come. 

Hearken also to the sentence and judg- 
ment of the Lord, that should be deeply 
imprinted in thy soul : Blessed are they that 
hunger and thirst after justice ^ for they shall 
have their fill. 

If thou hearken to these with docility, 
ponder them with attention, and carry 
them into practice with a good will, behold 
the Lord shall come in the day, which He 
hath appointed, and shall give thee the 
kiss of peace and perpetual love, and shall 
place thee over all His goods, saying: 
Enter into the joy of thy Lord, 



RELIGIOUS PERFECTION. 59 



Chapter IX. 

That we ought to be grateful to God for the Biessingt^ 
which we have received. 

1. Son, be mindful of the great benefits 
that thou hast received; and often think 
how thou ma3^est use them for My glory. 

For thine is not a trifling debt, nor can 
it be discharged without great diligence 
and constancy. 

Does it then seem to thee a small thing, 
that I vouchsafed to create thee from noth- 
ins:, and came to redeem thee, when thou 
hadst perished. 

/ have loved thee with an everlasting love; 
loved thee, I say, who hast so often slighted 
My. love, and miserably defiled My image. 

Still thou hast not overcome My love 
and patience. 

And I have said : Behold I stand ai> the 
door and knoch: Open to J/e, My beloved^ for 
My head is full of dew^ and My locJcs of the 
drops of Vie nights. 



60 THE LOVE OF 

2. Whatever thou hast, is Mine ; for 
from My liberality all things have pro- 
ceeded. 

Whatever thou canst do, thou canst do 
it only by Me ; for without Me^ you can do 
nothing. 

Whatever thou dost hope for, can be 
obtained by Me alone, for I am the Lord 
of armies and the King of glory. 

Cast thine eyes upon the heavens and 
the earth, and all creatures; I am in all of 
them, and I labour in them all for thy 
advantage, that thou mayest serve Me with 

joy. 

Consider thyself, whom I have created 
to My own image, called to My Church, 
strengthened with the word of life, snatched 
from the dangers of hell, chosen for My 
own temple, nourished with My own flesh, 
eleansed with My blood, destined for un- 
speakable glory with the holy Angels. 

S. Come, then, My son ; Forget not the 
kindness of thy surety : for He hath given Bis 
life for thee. 



RELIGIOUS PERFECTION. 61 

I have done mucli for thee, suffered 
much ; and still I ask not for much in re- 
turn : My sorij give Me thy hearty and I am 
content. ^ 

Acknowledge with humility that thou 
hast received everything without any merit 
on thy part, and that, hitherto, thou hast 
been a useless servant, and I am content. 

Let me work freely in thee, and concern- 
ing thee, whatever is expedient for thee, 
and I am content. 

Use My benefits to good account, and I 
am content. 

For this is Mv will concernino; thee, that 
thou shouldst make Me a return for My 
benefits, and thus permit thyself to be 
loaded with fresh benefits. 

Why then dost thou resist My generosity? 
why dost thou force Me by your negligence 
to depart? 

Why dost thou not look to the poverty 
of thy soul, and why dost thou scarce leave 
Me a place for My treasures ? 

4. Lord, I am confounded and ashamed, 
6 



62 THE LOVE OF 

that Thou art more ready to give than I to 
receive. 

Expand the heart of Thy servant, warm 
me with the fire of Thy charity, make me 
wholly according to Thy heart. 

I give Thee thanks, Lord, for having 
vouchsafed to bring me out of nothing, to 
empty Thyself for me, to be tortured even 
unto death for me. 

I give Thee thanks for having generously 
decreed to foster me with Thy grace, to fill 
me with a thousand good things, and even, 
when I was Thy enemy, to be the first to 
love me. 

I give Thee thanks for not having re- 
jected me for my ingratitude, nor cast me 
into hell, but for having, on the contrary, 
often salutarily reproached me in my con- 
science, punished me as a friend, and urged 
me on to better gifts. 

5. What return shall I make unto Thee, 

Lord, for all that Thou hast done to me ? 
Behold, I have nothing ; because whatever 

1 have, yea, whatever I am, is Thine, and 
came from Thee. 



RELIGIOUS PERFECTION. 63 

Deign, O Lord, to receive me for Thy 
willing slave, for I desire to resign myself 
wholly into Thy hands, that I may walk in 
the way of Thy justifications, according to 
what is well-pleasing to Thy holy will. 

Is it then a great thing for me to serve 
Thee with all my powers, who art the Lord 
of all ? 

Should it be a hard thing to renounce 
the consolations of the senses and men, and 
to labour even unto exhaustion and death, 
when Thou hast deigned to pour out all 
Thy blood for me ? 

Can it be a burden to deny my evil 
desires, and hate my own soul, in order to 
please Thee, after Thou hast snatched my 
soul from the lower hell and eternal fires ? 

6. Such is my desire, such my resolve ; 
help me, Lord, I beseech Thee, with Thy 
grace, that I may know the unspeakable 
price of Thy benefits. 

Show me how great are the things which 
Thou hast given ; how much greater what 
Thou art going to give. 



64 THE LOYE OF 

Imprint them all in my heart, that the 
remembrance of the benefits which I have 
received, and the expectation of those to 
come, may unceasingly strengthen me in 
Thy holy service, and be to me a constant 
spur to labour strenuously. 



Chapter X. 

That Persecutions and Calumnies should move us to a 
more zealous Pursuit of Perfection. 

1. Arise, Lord, to my aid ; delay not, 
for the waters of tribulations have entered 
even into my soul; comfort Thy servants, 
and scatter those that afflict them. 

Be not unmindful, Lord, of our afflic- 
tion; for Thee are we in labour, for Thee 
are we mortified all the day. 

We are reputed as sheep for the slaughter; 
save us, O Lord, because we have put our 
trust in Thee. 

2. Son, if they have persecuted ife, they will 



RELIGIOUS PERFECTIOISr. 65 

also persecute you; for the disciple is not 
above his master. 

Have I not foretold it to thee ? what else 
canst thou expect from those that are 
placed in iniquity, and under the yoke of 
the devil, but that they will persecute the 
servants of God, and the enemies of the 
devil ? 

If you ivere of the woi'ld, the world would 
love its own. But because you are not of the 
worlds therefore the ivorld hateth you. Be 
glad and rejoice^ for your reward is very great 
in Heaven, 

Cease, then, thy complaints, son ; if thou 
thinkest rightly, thou shouldst assuredly 
give thanks ; for it is a great benefit to 
suffer tribulation and affliction for Me, and 
on account of Me. 

3. He that endureth tribulation and per- 
secution for My name let him glory in 
them ; for he that suffer eth with ife, shaU 
also reign with Me, 

And I am wont to correct and chastise 
in this world whomsoever I love, that he 
5^ 



66 THE LOVE OF 

may not be condemned with the world; 
but after being tried by fire and water may 
come to refreshment with Me. 

Tribulation and persecution are most 
profitable to My servants ; for by them 
they make not only easy, but great and 
rapid progress. 

For they that meet with tribulation from 
the world, and find no comfort from men, 
are wont to fly to Me for refuge with great 
confidence, alacrity, and devotion. 

4. They are wont, too, to inspect their 
life more narrowly, and to correct and cut 
off with great diligence whatever can offend 
their neighbours. 

And they are mutually united to one 
another by a more fervent charity, they 
pray more devoutly, live in greater meek- 
ness, and employ greater energy in furnish- 
ing themselves with spiritual arms. 

They fast, are humbled, purified from 
earthly affections, cling to meditations on 
heavenly things. 

They keep away from vain conversa- 



EELIGIOUS PERFECTION. 67 

tions, speak on useful and spiritual sub- 
jects, and become better suited to assist 
their neighbour. 

And hence I permit My beloved servants 
to be in tribulation, to be hated, and de- 
nounced as evil. 

5. If, then, thou wilt please Me, seek not 
impatiently to be freed from thy difficul- 
ties ; * for it is well to be purged in this 
world;' but leaving everything else to Me, 
seek solely to bear thyself courageously in 
difficulties. 

Pray for- those that persecute and afflict 
thee and thy brethren, in order that they 
too may find salvation ; do good to them 
as much as thou canst, for thus did I also 
act. 

If they justly reprehend anj^thing in 
thee, correct it with solicitude; if they do 
thee an injury, bear with it for My name. 

See that thou grow not cowardly, and 
turn timid in My service. 

Cease not from works of charity, de- 
spise contumely, scorn reports, fear not the 



68 THE LOVE OF 

threats of men, and strive strenuously to 
promote My glory. 

Say to thy soul : Behold God alone is my 
hope and my refuge ; He is my God, 1 2viU 
hope in Him, 

If armies in camp should stand against me, 
my heart shall not fear. If a battle should 
rise up against me, in this will I be confident. 

What thanks do I owe the Lord for 
having deigned to admit me amongst the 
soldiers of His cross ! 

Would that I deserved to be inebriated 
with the chalice of my Lord, and to resist 
even unto blood ! 

6. He that has such dispositions, is a 
spectacle to God, and the Angels, and men, 
and whatever happeneth he shall not be 
moved. 

But he that still seeks anxiously for the 
vain friendships of man, and desireth to 
be highly esteemed, easily fails and proves 
cowardly in tribulations. 

Such a one secures ignominy and mis- 
fortune to himself where others more fervent 



RELIGIOUS PERFECTION. 69 

and courageous acquire great glory and 
merit. 

Wherefore thou must be on thy guard, 
son, and solicitously advance forward in 
order that thou mayest be entirely free 
from stain, and pleasing to the divine eye 
in everything. 

7. For the rest, be of good courage : Are 
not two sparrows sold for a farthing? and not 
one of them shall fall on the ground without 
your Father, Fear not, therefore; better are 
you than many sparrows ; in the regeneration 
not a hair of your head shall perish. 

Then all these temporal things, whether 
they have been prosperous or adverse, will 
be past, and a crown shall be given to the 
victors in a blessed eternity. 

Then he, that has endured more tribu- 
lations for Me, shall be glorified the more. 

For it is the will of My Father and My 
will, that the more one has resembled Me 
in patience, the more like unto Me, he shall 
be in the crown of victory. 



70 THE LOVE OF 



Chapter XI. 

That it is only by the Pursuit of Perfection that we. 
can assuage the Evils of this Life. 

1. Think as mucli as thou wilt ; thou 
wilt find no true solace in human things 
for the tumults and miseries of this fickle 
and deplorable life. 

Though thou runnest over every place, 
and attemptest every means, thou wilt not 
acquire peace ; yea, the sense of thy evils 
will be more bitter after, than before, a 
useless remedy. 

Look at worldlings ; they live in the 
greatest misery, even though they seek 
after happiness with the greatest efforts. 

They gather consolation on every side 
and still are neither happy nor satisfied; 
because all the consolations of this world 
are vanity, and from not intimately con- 
sidering themselves, they see not how great 
is their error. 



RELIGIOUS PERFECTION. 71 

2. Keep far away from these ; seek to 
please God, look after thy own perfection ; 
for it will soothe all thy evils far more 
easily, than all the delights and riches of 
the world. 

If thou gain thy perfection in the state 
of life w^hich thou hast embraced, nothing 
in this world will be able to disturb thee. 

Not poverty, not the scorn of men, not 
disease, not stripes, not prison^ not tempta- 
tions, not death itself. 

For he, that attaineth to perfection, fears 
them not, nay, not even considers them 
evils, but blessings ; because he sees that 
Christ has ^o\}(^ ^^efore us by His example 
in all these things. And it cannot be that 
what Christ both embraced Himself, and 
taught us to embrace, should not be good. 
> The nearer thou art to perfection, the 
less wilt thou fear them ; nay, little by little 
thou wilt even desire them, and glory 
willingly in them with the Apostles. 

3. What then can disturb or sadden thee, 
if these very things become to thee an 
occasion of joy and exultation. 



72 THE LOVE OF 

truly blessed even in this world is tlie 
religious, that is fervent and zealous for his 
own perfection ! 

truly unspeakable delight of virtue, 
that not only absorbs, but renders sweet, 
the bitterness arising from temporal losses ! 
If ever thou hast been fervent, thou 
knowest assaredlv how true all this is, and 
how far beyond all description of words is 
this happiness. 

4. See how many good religious rejoice 
in tribulations, congratulate themselves on 
persecutions, and take pleasure in their 
infirmities, and thank God for them. 

How spontaneous are these joys! how 
true the peace! how sincere the gladness! 

For such, by the goodness and grace of 
God, is the working and reward of virtue 
in those that love perfection. 

Let then this intrinsic force of virtue, so 
great and wonderful, move thee to a great 
love of virtue. 

Whatever adversity may occur, it will 
be easily smoothed down, assuaged and 
sweetened by love of perfection alone. 



RELIGIOUS PERFECTION. 73 

For a good and pure conscience is ever 
tranquil, ever rejoicing, and ever happy. 

5. But on the contrary, if ever thou hast 
lived tepidly, remember how hard and dis- 
tasteful everything became. 

Not only thou couldst not soothe the 
adversities that befell thee, but thou didst 
make them still more severe, and by many 
other ways didst bring crosses and trials on 
thyself. 

No one in the world is more unhappy 
than a tepid and negligent religious; for 
he has no share in the joys of either the 
world or Heaven, and thus is. often exposed 
to sadness. 

On the contrary, he has many burdens 
to bear which seculars have not ; and be- 
cause he cannot bear them, he ceases not to 
repine and be oppressed with difficulties. 

And what is still harder for the wretched 
man is, that he cannot attribute the blame 
of his faults to any one but himself; for he 
sees that he is himself the cause of his 
affliction and pain. 
6 



74 THE LOVE OF 

6. liow great a good is perfection! 
Even though its reward is reserved in the 
kingdom of God, until after death, still it is 
not wholly deferred. 

Perfection is a comfort in adversities, a 
pleasure in sadness, a treasure in misfor- 
tunes. 

Perfection is the source of all joy and 
consolation, a pure, abundant, and unfailing 
source. 

Perfection is, as it were, a very high 
region, where neither clouds nor tempests 
arise, nor winds rage, nor anything un- 
pleasant happens ; but everything is in 
rest, tranquility, and calm. 

Perfection makes us experience with 
what truth Christ preached, when he said : 
Take ujj My yoke upon you ; for My yoke is 
sweet and My hiirden light 



RELIGIOUS PERFECTION. 75 

Chapter XII. 

That it is necessar}^ to be prepared by the Pursuit of 
Perfection for dying happily. 

1. Cast thine eyes around thee upon all 
creatures, and consider their perpetual state 
of transition and instability. 

What was yesterday, is not, or is different 
to-day ; all things pass away, and thou also 
with them. 

For we have not here a lasting city^ but lue 
seek one that is to come^ that is, the heavenly 
Jerusalem, in which everything good is 
perfect and lasting. 

Why then art thou solicitous about 
earthly ease and comforts ; which must 
either leave thee during life, or at least be 
left by thee at death ? 

Seek rather the means of rising at once 
to great sanctity, and acquiring eternal 
consolations. 

Behold death will come, and will not 
tarry long ; if, by the study of perfection, 



76 THE LOVE OF 

thou hast diligently prepared thyself for 
the journey of eternity, the necessity of 
dying, that will then press upon thee, will 
bring no anguish to thy soul. 

2. O what consolation in death do the 
servants of God feel, that have always lived 
in readiness to die! . 

What liope does the remembrance of 
their past life and the testimony of an un- 
sullied conscience afford them! 

For from their having sedulously fol- 
lowed the Divine inspirations, and always 
studied to please God more and more, they 
feel that God is their friend, and they have 
no ground for exciting fear in their soul. 

And as people, that have alread}^ pre- 
pared everything that is necessary and use- 
ful for their voyage, they hasten to enter 
into the rest, from which they have been 
bound to be absent so lono;. 

For who would not be glad and exult at 
the approach of the end of all misery, the 
beginning of perfect beatitude, and entire 
security from all sin ? 



RELIGIOUS PERFECTION. 77 

3. But unless thou have prepared thyself 
all thy life, thou wilt not feel how desirable 
and blessed a thing it is to depart from this 
world. 

If thy heart seek its rest now in any 
creature, it will then be torn away with 
difficulty from it, and turned towards God. 

If now thou bewail not thy sins, and do 
not deeds of penance, thou wilt fear the 
approach of death, and be terror-stricken 
at the thought of the just judgment of God. 

If thou have taken but little care of thy 
perfection, thy conscience will reproach 
thee, the necessity of rendering thy account 
will give thee anguish, and the expectation 
of punishment terrify thee. 

Why then dost thou neglect to look to 
thyself? Why put off from day to day the 
care of thy amendment? 

4. If thou wert now at the point of death, 
certainly thou wouldst not be displeased at 
having frequently made use of scourges, 
haircloths, fasts and prayers ; but thou 
wouldst of a certainty grieve exceedingly 

6* 



78 THE LOVE OF 

for not having resisted the inordinate tend- 
encies of thy passions. 

Thou wouldst not receive any harm from 
having been humble, kind, patient, a lover 
of labour, obedient, and devout ; but much 
from having reckoned such things of little 
value, and scarcely thought of conforming 
thy life to religious discipline. 

What, therefore, thou wouldst hereafter 
wish to have done, do it now, lest, per- 
chance, afterwards thou have to lament in 
vain the fewness of thy merits, and the 
multitude of thy sins. 

This life is the time of satisfaction and 
merit ; at death how dost thou know that 
thou wilt even be in thy senses ? 

How wilt thou in a few days make good 
the loss of so many years, which thou hast 
lived in tepidity, and heaped up straw 
about thy soul for burning ? 

And if death seize upon thee, at the 
hour when thou dost least expect it, thou 
that couldst in this life so easily have satis- 
fied thy debt to God, wilt then have to pay 
it off' to the last farthing. 



RELIGIOUS PERFECTION. 79 

And even if a long life still remain to 
thee, thou wilt never rejoice at having 
deferred thy repentance ; and moreover, 
grieve as thou wilt, thou shalt never turn 
to advantage the time that has been lost. 

5. Blessed is the servant^ whom when his 
Lord shall come^ and shall knock at the door^ 
He shall find on the watch. 

Blessed is his life, although he endureth 
much from men; because he enjoys true 
peace, who is always prepared to answer 
to the call of his God. 

Blessed is his death, though the devil 
rage then still more furiously, knowing 
that he has but little time : for precious in 
the sight of the Lord is the death of His Saints, 
Blessed is his eternity, in which the 
Lord shall inebriate him with a torrent of 
delight, and fill him with the unspeakable 
sweetness of the heavenly m.anna. 

And hence it was that the Saints often 
used to cono'ratnlate themselves on havinp^ 
to die, and not only feared not death, but 
held it as a great blessing. 



80 THE LOVE OF 

But they, tliat strive not to become holy, 
live in sadness, load themselves with sins, 
die in anxiety, and justly stand in dread of 
the secret judgments of God. 



Chapter XIII. 

That the Eternity of the Eewards of Heaven is often 
to be compared with the Labours of this mortal 
Life. 

1. Such is the weakness of human nature, 
that each one prefers resting upon what is 
well done, to advancing boldly to what is 
yet to be performed. 

It pleaseth men to have a good witness 
of themselves ; and consequently whenever 
they perform a good action, they keep it 
constantly before their eyes, congratulate 
themselves upon it, and however small it 
may be, always consider it something great. 

But if they have done aught ill, or are 
wanting in some good quality, they in- 



RELIGIOUS PERFECTION. 81 

stantly turn away their eyes, that they may 
not be pained, or vex themselves from 
such consideration. , 

They are truly foolish and blind, that 
seem to themselves already rich enough, 
and think that they have already laboured 
sufficiently for eternal life. 

Are they then more holy than the Apostle 
St. Paul ? And yet he, though fully aware 
that he had laboured more than the rest of 
the Apostles, as he himself has testified, 
believed that he could not indulge in idle- 
ness. 

Hear what he saith : Brethren^ I do not 
count myself to have apprehended^ hut one 
thing I do : forgetting the things that are he- 
hind^ and stretching forth myself to those that 
are before^ I press towards the 7nar\ to the 
prize of the supernal vocation of God in Christ 
Jesus. 

2. Do thou also dwell in thought on this 
eternal reward : think on what thou art 
going to do for so great a good, and forget 
what thou thinkest thyself to have hitherto 
done well. 



82 THE LOVE OF 

For if thou compare the good deeds that 

. thou hast performed with the glory that is 

to come, they will seem to thee almost 

nothing, and in a manner wholly vanish 

out of sight. 

Know also that much of what thou per- 
chance didst believe to be good was bad, 
and deserved punishment rather than re- 
ward. 

For man knoweth not whether he he worthy 
of love or hatred; and therefore, however 
much thou hast done, thou art not secure. 

3. that thou wouldst frequently turn 
over in mind the thought of a blessed 
eternity ! Assuredly, such a thought would 
excite thee to undergo labours, stimulate 
thee to abandon thy own ease, and urge 
thee to value nothing but virtue. 

For by virtue alone is purchased that 
inestimable joy, that ineffable happiness, 
which eye hath not seen, nor ear heard, neither 
hath it entered into the heart of man. 

Thou wouldst then understand how little, 
or nothing, is the good performed by thee, 



RELIGIOUS PERFECTION. 83 

and thou wouldst grieve most bitterly at 
having lost many degrees of glory by thy 
negligence in making progress. 

Nor would then any labour appear griev- 
ous to thee, endured, or yet to be endured, 
in overcoming thy vices ; on the contrary, 
it would be a subject of the greatest pleas- 
ure to one who knew that every victory 
over vice workethfor us an eternal weight cf 
glory. 

4. Why, I pray, art thou sorrowful in 
this fight against sensuality? Why dost 
thou complain of contempt? Why dost 
thou murmur at an occasion of suffering 
that is presented to thee ? 

Certainly pagans and infidels, and all that 
have no hope may well be sad ; but by what 
right is a servant of God overpowered with 
sadness in labours and crosses, to which the 
kingdom of Heaven is promised ? 

But, alas ! just as worldlings rejoice at 
most wicked things, when they should 
rather tremble at the vengeance of God 
that hangs over them ; so, contrariwise^ 



84: THE LOVE OF 

imperfect religious are often sad at those 
things for which they should rejoice be- 
yond measure. 

Hath not Christ our Lord taught us to 
glory in the troubles of this life, to rejoice 
and be glad in them, because our reward in 
Heaven should be very great ? 

But if thou scarce ever think of this re- 
ward, it is not surprising that thou seekest 
repose, avoidest inconveniences, lovest the 
things of the earth, hatest humiliations, 
and neglectest entirely the study of thy 
perfection. 

5. A religious meets with many diffi- 
culties, over which nature alone cannot 
gain the victory. 

Neither human reasonings, nor the up- 
rightness of the deed, nor the praises or 
reproofs of men, nor any other motive of 
temporal gain gives sufficient inducement. 

If thou think on these alone, thou wilt 
either do no good at all, or do it remissly ; 
if thou begin it, thou wilt not long perse- 
vere in it ; nor even if thou finish it, wilt 



RELIGIOUS PERFECTION. 85 

thou have peace; and what is still more 
deplorable, thou wilt lose thy labour, and 
undergo to thy own loss the hardships of 
virtue. 

But' if thou keep thy thoughts fixed 
upon eternal happiness, and compare its 
greatness with the smallness of the labour, 
its eternity with the moment of tribulation, 
thou wilt always have a useful incentive to 
virtue. 

Then it will not grieve thee to suffer 
tribulation, but to be without it, and re- 
pose, and not labour, will displease thee. 

6. Say then to thyself: Now is the time 
for working, now is the time for laying up 
merit, now is the time for sowing. 

If I sow plentifully now, then I shall 
reap in the greatest abundance ; but if I 
am loath to sow, then my soul will be 
empty. If now I employ in traffic my 
talent, I shall receive usury ; but if I bury 
my talent in the earth, I shall be cast out 
into the exterior darkness. 

The more I suffer now, the more un- 
7 



86 THE LOVE OF 

utterable will be my rejoicing tlien ; but if 
I refuse to suffer, God will sift me in de- 
vouring flames. 

It is not a great thing for me to serve 
God with diligence ; but it is something 
great and wonderful, that God should 
promise such a recompenae for this my 
service. 

Much wisdom is not needed to prompt 
me to labour at my perfection; rather it 
is a folly beyond belief for me not to toil 
with the greatest constancy after perfection, 
when so great a reward is proposed to me. 

Let then the thought of this most perfect 
happiness be to thee a daily incentive. 

Suffer not thy body to complain of too 
much fatigue; but renew its forces from 
supernatural treasures. 

Love not to see now what is beautiful 
and great ; conquer thyself and thou shalt 
be able to see the wonders of God v/ith 
greater clearness. 

Seek not to enjoy now great peace; 
labour in patience, and thou shalt obtain 
eternal delights. 



RELIGIOUS PERFECTION. 87 

Fear not no'w to be humbled and trodden 
under foot by men ; but imitate Christ, and 
He Himself shall deck thee with nobility- 
above all comprehension. 

Blush not to use mean garments, and to 
manifest other signs of poverty, and thou 
shalt enjoy all the treasures of Heaven for 
ever. 

For behold. It is sown a natural hody^ it 
shall rise a spiritual body ; it is soivn in cor- 
rupt ion ^ it shall rise in incorruption ; it is 
sown in dishonour^ it shall rise in glory : it is 
sown in weakness^ it shall rise in power. 



88 THE LOVE OF 



Chapter XIV. 

That Love of God should draw us to Perfection. 

1. Love is indeed a great thing, and 
great is the power of love. He that loves 
cannot remain idle, but is either searching 
out some means of pleasing his beloved, or 
working for his beloved, or speaking of his 
beloved, or conversing familiarly with his 
beloved. 

Love drew God down to thee, and forced 
Him to become man, that He might heap 
fresh benefits upon thee ; nor did He be- 
come man only, but He would suffer and 
die for thy sake, and be eaten by thee. 

Why then dost thou say that thou lovest 
God, and yet doest not what thou knowest 
to be most pleasing to Him ? 

If thou didst truly love God, thou wouldst 
diligently cleanse thy soul from vices, and 
adorn thyself with virtues, in order thl^ 
thou mightest daily appear more worthy of 
love in the eyes of God. 



RELIGIOUS PERFECTION. 89 

Thou wouldst avoid many distractions, 
and strive to have God present and glorify 
Him in every word and deed. 

Thou wouldst with all care seek the 
solitude of thy mind to treat with God 
familiarly, and intimately unite thyself to 
Him. 

2. He that loves is not sad, when he 
suffers some loss ; refuses not suffering 
when it is presented to him, and is not 
worn out with fatigue, when he has to 
labour. 

A true and sincere love desireth love 
alone for its reward, and despiseth every- 
thins^: else. 

If the consideration of heavenly things 
grow insipid to thee, when spiritual conso- 
lation faileth, thou art convicted of loving 
thy own consolation more than the will of 
God. 

If thou recoil from labours, and be luke- 
warm in promoting the glory of God, thou 
lovest thine own ease more than God Him- 
self. 

7* 



90 THE LOYE OF 

If tliou be still solicitous about earthly 
goods, about tbe opinions of men, and 
worldly glory, behold, thou hast not yet 
given thy whole heart to God, but kept it 
for thyself and the world. 

Love for God excludes affection for sen- 
sible things, and suffers us not to be moved 
by them, except for the sake of God, inas- 
much as they are from God, and lead to 
God. 

3. To him that loveth, everything is in- 
sipid, that relates not to his beloved; and 
if it were possible, the lover would wish to 
to go out of himself, and transfer himself 
wholly into his beloved, that thus he might 
be perfectly one with him. 

And because he cannot do this, he desires 
to be in his company, endeavours to have 
the same sentiments, rejoices to be the 
same in will, the same in words, the same 
in action, the same in suffering. 

Give God then this proof of love, that 
He too may love thee the more ; see that 
thou conform thyself to God in all things. 



RELIGIOUS PERFECTION. 91 

Bend thy will to the wishes of thy Supe- 
riors ; so shalt thou do the will of God, and 
be pleasing to Him. 

Obey with all promptness and greatness 
of soul the inspirations of divine grace, and 
God will love thee. 

Follow the examples of Christ in true 
and internal humility, charity and patience, 
and God the Father will love thee as the 
brother of His only-begotten Son, Christ 
Jesus, in whom He is well pleased. 

For Christ our Lord was always most 
dear to His Father, precisely because He 
did not do His own will, but the will of 
Him that sent Him. 

4. how coldly do we love God, that 
scarcely ever think seriously of our own 
progress ! 

Would not a son love his father with a 
very little love, if he v^ould not hearken 
to his counsels, and continually withheld 
himself from all familiar intercourse witb 
him? 

An affectionate son cannot long be absent 



92 THE LOVE OF 

from his father and deprived of his conver- 
sation ; and Avhenever he knows the will or 
desire of his father, he endeavours to carry 
it out forthwith. 

But such, alas ! is not our life ; for al- 
thouo'h we know that God takes delio-ht in 
our denying ourselves, it scarcely makes 
any impression on us, and we still love 
ourselves inordinately. 

Although we know that humble obedi- 
ence and simplicity are well pleasing in the 
sight of God, we often resist in our interior 
the will of our Superiors and murmur in 
our heart. 

Although we have learned how accepta- 
ble to God are prayer and compunction, 
still we prefer to be distracted from day to 
day, and scarce give a thought to our per- 
fection. 

5. Alas ! when shall we beo^in to love 
God more fervently? If, however much 
we love, our love is nothing, and we are 
useless servants^ how great, I ask, should be 
our confusion at loving so little? 



RELIGIOUS PERFECTION. 93 

When shall we be able to say with 
Christ, at least in some measure : My meat 
is to do the will of Him that sent me ? and, / 
do always the things that please Him? 

Let us therefore leave all things for the 
sake of God, and with other things let us 
leave ourselves. 

Let us conform our judgment to the 
Scripture, our will to obedience ; let us 
despise what is temporal, and cling to what 
is of the spirit, let us often lift ourselves up 
to God Himself. 

Let our study be to study what is more 
perfect: if we fail, let us be sorry for it; if 
we have an opportunitj^ of practising virtue, 
let us not pass it unheeded; let us take 
care to carry off each day some little victory 
over our vices. 



94 THE LOVE OF 



Chapter XV. 

That the Mystery of Predestination should excite us 
to the Pursuit of Perfection. 

1. Whom He forehneio^ He also 'predesii' 
nated to be made conformable to the image of 
His Son^ that He Tnight be the first-born 
am.ongst many brethren. 

If any one will enter into tlie kingdom of 
Heaven, he must be conformable to Christ 
in virtues; unless thou become the brother 
of Christ by a good life, God will not re- 
ceive thee into the glory of His children. 

See then thy present state, and if thou 
art little solicitous to imitate Christ, be 
filled with fear : for the judgments of God 
are a great abyss. 

Let theologians dispute, as much as they 
will, about the hidden mystery of predesti- 
nation ; but do thou say to thyself : Ought 
fiot Christ to have suffered these things, and so 
to enter into His glory ? 



RELIGIOUS PERFECTION. 95 

And again : They that are Chrisis have 
crucified their flesh vjith its vices and coricu- 
piscences. 

And again: If we sfjffer^ we shall also 
reign with Him ; and, If any one have 7iot the 
Spirit of Christ, he is none of His, 

2. This, this is what we ought both to 
know and often think on, and not the depth 
of the mysteries of God. 

Of this indeed we shall have to render 
an account; and for this reason it is that 
these things are so clearly set forth in the 
Scriptures. 

If we cling firmly to this, to have been 
ignorant of the hidden things of the mys- 
teries of God will do us no harm ; nor in- 
deed will God question us on the subtlety 
of our reasoning, but on the perfection with 
which Ave have lived. 

God would not have the hidden mystery 
of predestination known to men, lest per- 
chance they should abuse such knowledge. 

For it is of service to us to have no 
security of this affair, since we are by this 
means more humble and diligent. 



96 THE LOVE OF 

Wherefore St. Paul said : With fear and 
trembling^ worJc out your salvation. And St. 
Peter : Labour the inore, that by good works 
you may make sure your calling and election. 

3. For by good works we may witli 
great probability conjecture what will be- 
fall us in the next life ; and yet, in such a 
measure, that we cannot ever be wholly 
free from fear and trembling. 

Here then is the very best proof of being 
predestined, and one the least uncertain of 
all : to be employed with diligence in the 
service of God, and to labour seriously to 
attain to the perfection which Christ has 
proposed. 

For He saith : Blessed are they that hunger 
and thirst after justice^ for they shall have 
their fill. 

But if one grow torpid in the service ot 
God, and care not to make progress, he 
may well be filled with a most lively fear ; 
for cursed is he that doeth the work of the Lord 
deceitfully. 

And, in fact, the servant that is called 



RELIGIOUS PERFECTION. 97 

wicked in the Gospel, is recorded to have 
been thrust into the exterior darkness, be- 
cause he would not make profit, and re- 
turned to the Lord no more than he had 
received to traffic with. 

4. Let us, then, prepare this consolation 
for ou.rselves both in life and deatJb, that 
thus we may with reason confide in our 
future lot. 

Let us imitate Christ now : But He will 
reform the hody of our lowness made like to 
the hody of His glory. 

Let us learn to obey God with love, who 
calls us to perfection, that we may deserve 
to be His sons for ever : But if sons^ then 
heirs also. 

This thought will make us, with the 
grace of God, scarce ever feel any labour, 
and become stronger in temptations. 

For there is nothing so bitter that will 
not become agreeable, when sweetened with 
so much hope, and nothing so burdensome, 
that will not be made light in the presence 
of such and so great a reward. 
8 



98 THE LOVE OF 



Chaptek XYI. 

That Love of our Neighbour should excite us to 
Perfection. 

1. My little children^ saitli St. Jolm, let us 
not love in word^ nor in tongue^ hut in deed 
and in truth. 

If thou dost truly love tliy neighbour 
and desire to be useful to him, it is not 
enough to preach the word of God, and 
fulfill the other duties of instructing, ad- 
vising and consoling. 

Although thou perform all these things, 
if thou wilt not direct thy labours to thy- 
self, that so thou mayest become a fitting 
instrument for the Divine glory, thou dost 
not yet love in deed and in truth. 

Tell me; if any one should try to cut 
with a hammer, or paint with a saw, would 
he not labour in vain ? 

So, too, thou also art useless to procure 
the amendment of others, so long as thou 
carest not for thy own advancement. 



RELIGIOUS PERFECTION. 99 

And hence thy voice is like sounding brass 
and a tinkling cymbal ; and thy charity is in 
word, not in deed ; for thou oraittest the 
deeds that thy neighbour stands most in 
need of. 

2. Great, indeed, is the supply of minis- 
ters of God. But, alas ! how little is the 
fruit that follows the preaching of many ! 
Would that we were fewer and better ! 

Every day almost we inveigh against 
vice, praise virtue, demonstrate by words 
the necessity of good works ; and still the 
world appears to grow worse every day. 
How is it, then, that our labour is without 
fruit ? because our life a2:reeth not well 
with the dignity of our ministry. 

The word of the Lord is a double-edged 
sword ; but unless God teach us internally 
the art of combating, not only we shall not 
overpower the vices of the world and the 
powers of the devil, but we shall strike 
ourselves through our want of skill. 

But how shall God teach thee internally, 
unless thou prepare a place for him, and 



100 THE LOVE OF 

dispose thyself to hear His voice by recol- 
lection of mind and devotion ? 

3. He that converseth often with God in 
prayer, and strives to increase in perfection, 
knows how to gain great victories, when- 
ever he employs this spiritual sword. 

At times one fervent man has reformed 
and brought back to Grod, whole cities and 
kingdoms, after many others had attempted 
it in vain ; in the same manner as Jonas 
alone converted all the JSTinivites. 

Think on the great fruit, which St. Paul 
and the other Apostles reaped in every part 
of the world from their preaching! but 
meanwhile, although full of the Holy Ghost, 
they labou.red at their own self-denial. 

They spared not themselves, prayed fer- 
vently, and thought it all joy to fall into 
various temptations. 

Their light shone before men, and be- 
cause they saw that their works were 
good, they glorified their Father who is 
in Heaven. 

They feared not persecutions, but met 



KELIGIOUS PERFECTION. 101 

them with Tindaunted courage, and often 
went away rejoicing that they were accounted 
worthy to suffer reproach for the name of Jesus. 

4. Consult histories : thou wilt find that 
devout and simple men have been of much 
greater service to the world, than learned 
men, without devotion, and puffed up with 
their knowledge. 

For the world is not converted in the per- 
suasive words of human wisdom^ but in the 
power of the cross of Christ. 

How then shall he, that loveth not the 
cross, be able to invite others at all profit- 
ably to the following of the cross. 

Let us not delude ourselves : It is the 
spirit that quicheneth ; the flesh profiteth noth- 
ing. If the salt lose its savour^ wherewith 
shall it he salted? It is good for nothing any 
more^ but to be cast out and to be trodden on by 
men. 

And hence perchance it is, that many 
laugh at us and say: These men are clouds 
without water, which are carried about by 
winds. 

8* 



102 THE LOVE OF 

For tliongli we should be spiritual men, 
they perceive many defects in us, which, 
are of very great injury to our ministry. 

5. Unless then thou cleanse thyself from 
all vices with very great diligence, and 
strive even to increase in virtues, in vain 
will be thy exertions to procure the salva- 
tion of thy neighbour. 

And though God, through His tender 
commiseration for men, may grant some 
fruit, still thou wilt hinder that fruit from 
being more abundant. 

Unless thou pay serious attention to thy 
own sanctification, thou wilt not promote 
the greater glory of God, but the greater 
the negligence, the more thou wilt seem to 
wish to contract and lessen that glory. 

O conduct unworthy of a religious man ! 
O mournful indolence and detestable cow- 
ardice ! 

Behold, God has deigned to enrol thee 
amongst His soldiers, and to provide thee 
with spiritual arms ; has He not done so, 
in order that thou shouldst learn by a 



KELIGIOUS PERFECnON. 103 

victory over thy vices to free others also 
from their vices ? 

Great is the honour, great the favour of 
being a soldier of Christ ; but greater is the 
confusion and greater the crime to betray 
the cause of Christ, after having received 
arms from Him. 

Great is the dignity, wonderful the voca- 
tion to snatch souls from the snares of the 
devil ; but great also are the burden and 
the obli2:ation of makino; a return for so 
great a benefit. 

Sublime is the ministry, and the most 
divine of all divine things to co-operate with 
Ood in the salvation of souls; but it requires 
almost divine men, to wit, men that have 
put off the old Adam, and put on the new 
man, Christ, who is over all things^ God 
hlessed for ever. 



104 THE LOVE OF 



Chapter XVII. 

That the Kememhrance of our Sins should excite us to 
Perfection. 

1. If thou hast ever sinned, let the re- 
membrance of thy sins be at least a motive 
for resolving to serve God more fervently, 
and to rise to higher perfection. 

And since the devil succeeded in draw- 
ing thee from God by sin, see now how 
thou mayest confound the devil by the 
recollection of thy sins, and draw nigh unto 
God. 

Consider how foolish thou hast been in 
wishing to resist God ; how ungrateful, in 
making use of His benefits to injure fchy 
benefactor. 

See how thou hast defiled thyself by 
sinning, what ignominy and torments thou 
hast deserved, how kindly God has called 
thee and waited for thee. 

2. He that thinks over these things with 



RELIGIOUS perfectio:n". 105 

attention and ponders them well, finds 
great cause and matter for humility. 

Gather then this fruit of humility from 
the remembrance of thy past life, and thy 
past sin will not only do thee no harm, but 
spur thee on to virtue. 

Thou wilt not despise a mean habit, spare 
food, and a poor cell, if thou call to mind, 
that thou hast deserved to dwell for ever 
in devouring flames. 

It is but just that he, who is conscious of 
having lain for a long time in the power of 
devils, should allow himself to be trodden 
under the feet of all. 

To be very humble in his words and 
deeds, may well become one that knows, 
that he has been the enemy of God, and 
knows not that he has since truly entered 
into His favour again. 

3. Thou mayest also gather another fruit 
from the memory of thy sins, namely, a 
great hatred of thyself. 

For it is not fitting to lavish caresses on 
thy body, after it has become an instrument 
of sin. 



106 THE LOVE OF 

The body mnst be reduced to slavery, to 
prevent its ever again fighting against God ; 
yea, it must be forced to serve God in spite 
of itself. 

Listen to the Apostle: As youhave yielded 
your memhers to serve uncleanness and iniquity 
unto iniquity^ so now yield your members to 
serve justice unto sanctification. 

For in truth the honour, which was taken 
from God by sin, must be rendered back ; 
and because all thy services will never be 
able to equal the grievousness of the injury, 
know that thou must never desist from re- 
pairing that injury. 

Chastise then thy body, keep a guard 
over thy eyes, bridle thy tongue, resist thy 
appetite, mortify the touch, and all the 
members by which thou hast sinned. 

Deny thy external senses, not only that 
they may not injure thee, but also in pun- 
ishment for past liberty. 

EenouDce ihj own will, not only that it 
may not rise in rebellion, but also because 
he that has once dared to resist the will of 
God, deserves never to do his own will. 



RELIGIOUS PERFECTION. 107 

4. Would to God, tliat thou wouldst 
often weigli these things well, and treasure 
them in thy heart with a most intimate 
feeling of sorrow ! How quickly wouldst 
thou become better! 

Thou wouldst quickly understand, how 
patient thou shouldst be, how obedient, 
how pure, how fervent. 

And though it be never lawful to rejoice 
at sin committed, still thou couldst truly 
say : happy fault, the remembrance of 
which furnishes me with so great an occa- 
sion of merit [ 

For God permitted Peter also to fall, that 
he might have greater cause for humility 
and making progress. 

St. Paul, too, and other Saints, were most 
vehemently stirred by the remembrance of 
their sins to serve God daily with greater 
fervour. 

For he, that has ever been the servant of 
sin, should labour with the greater ardour, 
either to repair the injury he has done 
himself, or to redeem the time that has 



108 THE LOVE OF 

been lost, or to glorify tlie more by the 
rest of bis life the God wbom be bas dis- 
bonoured. 

5. Tbe more grievons bave been tby sins, 
tbe more solicitous sbouldst tbou be about 
good works, according to tbe words of tbe 
Scripture : Return^ as you had deeply revolted, 

Tbe longer God bore witb tbee, wben 
tbou wast sinning, tbe more ardently 
sbouldst tbou now love Him. 

Dost tbou not see from tbis, bow He 
loved tbee in spite of tby ingratitude ? 

He could bave given tbee over to be 
punisbed by devils, and yet be would not. 

He knew tbat tbou wouldst sin anew, 
and again abuse His goodness, and yet He 
spared tbee; He bad ratber endure tbe 
offence, tban condemn tbee to eternal fire. 

Therefore give Him tbanks for so mucb 
patience, and, keeping in mind tbe memory 
of so great a favour, stir tbyself up to love 
Him. 

Let justice superabound, where iniquity 
bas abounded: say to God: Wash me yet 



EELIGIOUS PERFECTION. 109 

more from my iniquity ^^ and cleanse me from 
my sin ; for I hiow my iniquity^ and my sin 
is always hefore me. 

And because whatever thou dost do, is 
but little, take care that others also may 
learn from thee to glorify God ; and thus 
thou shalt make fuller atonement for the 
injury offered to God. 

Therefore make a firm resolution, and 
say with the Prophet: I will teach the un- 
just Thy ways^ and the wicked shall be con- 
verted to Thee, 



Chapter XVIII. 

That the Assistance of Grace renders the Way of 
Perfection easy. 

1. Though thou art still very imperfect, 
be not cast down ; provided thy will is 
sincere, thoa also shalt arrive at perfection. 

Eegard not the strength of nature, but 
that of grace; not the weakness of the 
flesh, but the power of God. 
9 



110 THE LOYE OF 

For tliou hast not to enter upon the way 
of sanctity by thyself, but in the company 
of Christ, who is prepared to assist thee, if 
thou wilt not resist Him. 

1 am the vine^ He says, you the hranches ; 
he that ahideth in Me, and I in hirn^ the same 
heareth much fruit. 

He, that trusteth in himself, does indeed 
quickly fall, and rush into the abyss ; be- 
cause he leaneth on a broken reed ; and 
hence St. Peter denied Christ. 

But he, that distrusts himself and com- 
mits himself to the care of Divine grace, 
goeth in security and attaineth to perfec- 
tion, even though many arduous and.diflS.- 
cult things stand in his way. 

2. The way of perfection doubtless is 
hard for human imbecility; and therefore 
the Scripture says : Strive to enter hy the 
narrow gate. But listen to St. Paul: I can 
do all things in Sim who strengtheneth Tue. 

Christ our Lord also hath said : Take up 
My yoke upon you; but He added : For My 
yoke is sweety and My burden light. 



RELIGIOUS PERFECTION. Ill 

He hath said too : The hingdom of Heaven 
suffer etli violence^ and the violent hear it away^ 
and other similar things. But listen to the 
Apostle again, as he says: / exceedingly 
abound with joy in all my tribulations. 

Interrogate holy and devout religious, 
that have given themselves wholly to God, 
and thou wilt understand how easy all 
these things become by the grace of God. 

Learn to follow the movements of grace, 
and thou wilt know how easy is the law of 
Christ ; for it will carry thee rather than 
thou it. 

For the law of Christ is the law of love 
and grace ; and if it seem difficult to any 
one, it is not certainly so to one that loves 
Christ, and receives with diligence the visi- 
tation of grace. 

3. Give then an entrance to God; pre- 
pare thy soul by pious readings, prayers, 
and resolutions,' in order that, when the 
inspiration of grace shall come, thou mayest 
not receive it in vain. 

God will reward thee by conferring 



112 THE LOVE OP KELIGIOUS PEEFECTION. 

greater grace, by wliicli tliou mayest be- 
come still stronger, and advance in virtue 
with, greater rapidity. 

This is the path which the Saints have 
followed; if thou follow their examples, 
thou wilt arrive at their sanctity: for the 
arm of the Lord is not shortened. 

Only make a beginning, and thou shalt 
see the finger of God; deny thyself, and 
thou shalt taste a hidden manna. 

Give thyself over to be borne along by 
grace, and without much labour thou shalt 
arrive at the mountain of God to receive a 
blessing from the Lord. 

For they that deliver themselves up 
liberally to God, shall renew their strength ; 
they shall tahe wings ^ as eagles ; they shall fly 
and not he weary. 



END OF BOOK I. 



BOOK II. 

THE MEANS WHICH THE RELIGIOUS MUST ADOPT TO 
ATTAIN PEPvFECTIOX WITH GREATEPv FACILITY. 



Chapter I. 

That Zeal for Perfection should be fervently sought 
after from God. 

1. Ask and it shall he given you^ seek and 
you shall find^ knock and it shall he opened to 
you : for every one that aske'h. receiveth ; and 
he that seeketh^findeth ; and to hira that knocks 
it shall he opened. 

These are the words of our beloved Ee- 
deemer, who is far more desirous of giving 
than we are of receiving, vv^ho loves better 
to be found than we love to seek Him, and 
who runs to open to us, lest we be kept 
knocking too long. 



1^ 



113 



114 THE LOVE OF 

Behold, witli what variety of words He 
makes known to thee the greatness of His 
love ; see liow voluntarily He adds promise 
to promise, that He may inspire tliy praj^er 
with, confidence, and prepare thy soul for 
the reception of His bounty. 

2. If then thou wilt be perfect, go to 
Him, and ask, that it may be given thee, 
seek that thou mayest find, and knock, that 
it may be opened to thee. 

Or dost thou fear that He will refuse thy 
petition, fly from thy search, and slight 
thy knocking ? 

God is not like men, who become poor 
by their bounty, because that, which they 
themselves possess is but little, and re- 
ceived from others : but God is rich unto 
all that call upon Him^ and fears not to be 
impoverished. 

Men fear to be dried up like little 
brooks; but God, who is higher than the 
Heavens, deeper than hell, and broader 
than the ocean, however copiously He 
pours forth the riches of His wisdom and 
mercy, incurs no loss. 



RELIGIOUS PERFECTION. 115 

8. Behold, Grod is ready to give, if only 
thou be ready to receive. 

infinite condescension of the love of 
God for us, that He should place at our 
disposal the riches of His grace ! 

For what else hath he done ? Ash, He 
saith, and you shall receive ; so that, as it is 
in our power to ask, it is also in our power 
to receive whatsoever we demand. 

Neither hath He placed any limits to the 
objects of prayers, so that, if we can but 
ask it with profit to ourselves, there is 
nothing whatsoever which we shall not 
receive. 

And if He will bestow upon us whatso- 
ever good things we may ask for, how much 
more will He give the Good Spirit to them 
that ash Him ? 

For every best gift and every perfect gift is 
from above, coming dotvnfrom the Father of 
lights. 

4. No prayer is more pleasing to God, 
than one that contains burning desires of 
perfection, none is more meritorious, none 
more quickly heard. 



116 THE LOVE OF 

The greater and more excellent are the 
favours we demand of God, the more will- 
ingly does He listen to our prayers, for our 
kind Lord is anxious to heap His graces 
upon us, and to enrich us. 

But he again that asks not for them, or 
seeks for them carelessly, doth truly a great 
injury to God. 

For the Lord crieth out and saith : If any 
man thirsty let him come to Me, And, Come 
to Me^ all you that labour aud are heavy hur- 
dened^ and I ivill refresh you. And, Come 
huy without money ; and many other such 
words. 

And does not he, who though poor and 
naked, dares nevertheless to disregard such 
kind words, inflict a great injury on God? 

Shall we not say that he, who refuses to 
ask for the helps unto salvation, which 
are prepared for him, spurns the gifts of 
Heaven ! 

5. O hapless state of blindness in man! 
Behold the treasures of Heaven are spread 
out before us, that we may enrich ourselves, 



RELIGIOUS PERFECTION. 117 

and scarcely will we stretch out our tands 
to meet our extreme wants. 

The fountain of living water is open, the 
fountain of water springing up to life ever- 
lasting, and scarcely ever do we think of 
slaking our thirst. 

We might with ease soar towards Heaven, 
and yet we prefer to grovel with sinners in 
the mire of the world. 

Is it a small favour that God should 
satisfy all that beseech His bounty; or 
would we have Him rain down the treasures 
of His grace upon those that refuse and 
despise them ? 

6. Let us go therefore luitli confidence to the 
throne of grace, that lue may obtain mercy: 
for great is the abyss of our misery. 

Let us beg of God light to see what is 
well pleasing in His sight, strength to 
enable us to carrv it into execution, forti- 
tude and vigour of mind to persevere. 

Behold He Himself wishes to be asked, 
for He desires to hearken to our prayers, 
and therefore it is that He commanded his 



118 THE LOVE OF 

Apostles, saying: Praij^ that you enter not 
into temptation. 

And therefore too He admonislied all 
men, saying : That we ought always to pray 
and not to faint. 

He tliat prayeth not when lie may do so 
with ease, is often allowed to fall, that he 
may see how weak and frail he is, without 
great help from God. 

But he that is humble, and trusteth not 
in himself, and has recourse to God with 
confidence in all his wants, understands 
full well how truly hath the Lord said: 
Because he hoped in Jie, I will deliver him^ I 
will free him^ and I will glorify him. 

Such a one is truly secure under the 
protection of God, and becomes lord of 
the treasures of Heaven. 



RELIGIOUS PERFECTION. 119 



Chapter II. 

That little Things are not to be passed over lightly. 

1. Son", if thou wilt keep what thou hast, 
advance in virtue, and be free from many 
temptations, despise not any good work, 
however small, and suffer not wilfully any, 
even the least defect. 

The devil is crafty, and especially so 
when he assails religious; he begins with 
small things, that by little and little he may 
come to greater. 

Were he at the first onset to assault thee 
with grievous temptations, being startled 
on a sudden at the deformity of the sin, 
thou wouldst curse him, and hurl back his 
iniquity upon his own head. 

But as it is, he takes care to win thee 
over by a slight temptation, the heinousness 
of which is but little seen, and hopes to 
advance later on to more grievous sins. 

He has had a long experience, and there- 
fore he dares not look for victory in great 



120 THE LOVE OF 

matters, if he have not first conquered in 
things of small, nay, the least importance. 

2. As a master is not wont to lead his 
disciples to higher branches of study, until 
they have already made sufficient progress 
in less difficult matters ; so also the devil 
proposes the most grievous temptations 
only to one that has often yielded to him 
in trivial faults. 

And if he cannot lead him into small 
faults, he often leaves him in peace, and 
thinks it in vain to tempt him to grievous 
sins. 

And hence he takes such pains, that thou 
shouldst abstain from some small good 
work, and disregard venial faults, and he 
endeavours to persuade thee not to trouble 
thyself too much about little things. 

3. But if at any time he suggest such 
thoughts, be on thy guard, lest thou be 
deceived and give ear to him ; for he is the 
father of lies. 

And call to mind rather what I have said 
to thee : For I am the way^ the truth^ and the 
life. 



RELIGIOUS PERFECTION. 121 

I have said before^ and I now repeat it: 

He that is faithful in that which is least^ is 

faithful also in that which is greater ; and he^ 

that is unjust in that lohich is little^ is also 

unjust in that which is greater 

Meditate on these words and tremble ; 
for what thou neglectest in the beginning, 
is but little ; but what thou disposest thy- 
self to neglect is great, because great things 
take their rise from small. 

Oftentimes from little drops of rain, that 
fall so noiselessly, rivers become so sw^ollen 
that they overturn huge buildings. Often 
too from one small, but unheeded spark of 
fire, great conflagrations, that cannot be 
subdued, take their rise. 

In like manner, to forget or grow weary 
of some short prayer, nay some idle con- 
versation, or the avoidance of some little 
act of self-denial, and any cessation from 
the pursuit of the least virtue, have finally 
conducted many into the snares of the 
devil, and have made them a joy to their 
enemies. 
10 



122 THE LOyE OF 

4. Those that fall into great faults, begin 
with small ones, and no one steals things of 
value, that was not AYont to steal a little 
often. 

So, too, no one proves false to the re- 
ligious state, which he professed, who has 
not long before failed in minute observ- 
ances. 

There are many little things that support 
a man on every side, and if they be re- 
moved he must assuredly fall. 

Custody of the eyes, and a guard over 
the other senses, good and spiritual conver- 
sation, promptitude in obedience, frequent 
examination of conscience, avoidance of 
distractions, mortification of the appetite, 
restraining thy liberty, and abnegation of 
thy understanding, keep thee from falling. 

Also the external observance of religious 
discipline, and modesty in the exterior, 
silence and solitude, submission to poverty, 
reproofs and the labours of the community, 
and whatever thy rules prescribe, all greatly 
assist thee. 



KELIGIOUS PERFECTION. 123 

5. This it what thou must practise with 
all diligence, if thou wilt persevere in thy 
good purpose. 

They are small things, it is true, but 
added together, they are sufficient to defend 
thy soul and preserve it from evil. 

Even as the soldiers, that compose a 
powerful army, could not, if taken one by 
one, oppose the enemy ; but they carry off 
the victory, if marshalled together. 

I have thus sweetly ordered things, in 
order that thou mio-htest not murmur at 
the difficulty : for I know thy weakness. 

Were they great, thou wouldst perhaps 
excuse thyself on the plea of thy little 
strength, but they are in truth small, nay, 
very small, and therefore leave no room for 
excuse. 

Just as Adam had no excuse for eating 
the apple in the terrestial Paradise, because 
he might have refrained from it with ease. 

6. Wherefore be vigilant, and contemn 
not small things at any time, but seek to 
overcome the devil in everything. 



124: THE LOVE OF 

However trivial may be the good deed 
which thou shalt perform, it shall be re- 
compensed with a great reward ; but if 
thou contemn anything, thou shalt quickly 
see thyself on the brink of ruin. 

Amend thy bad habits, that not a part of 
a good gift overpass thee ; for so thou shalt 
acquire great security from the wiles of the 
devil; and so far from the wicked one 
leading thee into great peril of thy salva- 
tion, thou shalt compel him to occupy him- 
self about the least things; in which, if 
thou lose, thou art not undone ; and if thou 
gain the victory, he will be put to shame. 



RELIGIOUS PERFECTION. 125 



Chapter III. 

That Temptations are useful. 

1. Lord, hasten to my aid, for I am daily 
distressed and almost overwhelmed by many 
temptations. 

Often I am in doubt whether I have re- 
sisted them with sufficient firmness, often I 
feel that I ani overcome and cast down. 

How lono', Lord, shall this wretched 
life endure, in which I must fight and resist 
the devil with such dano-er of sinnins;. 

Thou knowest, Lord, how weak and 
infirm I am. 

Arise then and scatter the clouds and 
tempests, lest I be wholly oppressed and 
perish. 

2. Son, it is not an evil for temptations 
and trials to beset thee. 

Temptation is burdensome, but it strength- 
ens the soul in patience and fortitude. 
Temptation puts thee to confusion now 
10^ 



126 THE LOYE OF 

and then, but it affords thee a great occa- 
sion of merit. 

Temptation presses hard upon thee, but 
it is in order that thou mayest acquire 
greater strength. 

Temptation afflicts thee, but that thou 
mayest justly and usefully suffer something 
in this life for thy sins. 

Temptation seems insupportable to thee, 
but it is to teach thee to humble thyself, 
and to fly to Me for refuge. 

Temptation vanquishes thee, but only 
Avhen thou dost trust too much in thyself 
and thy own strength, and grow torpid in 
virtue. 

3. For the rest, lift up thy voice to Me in 
temptations, that I may make with tempta- 
tion issue, and thou mayest be able to 
bear it. 

For though I appear to be far from 
thee, I am much nearer to thee than thou 
thinkest. 

For I am within thee by My grace, as 
often as thou dost battle manfully against 



RELIGIOUS rEKFECTION. 127 

the temptation ; I dwell in tliee, I exercise 
thee, foster thee, stimulate tliee, and feel 
the greatest pleasure at thy resolve to over- 
come. 

And thouo'h it be hard for thee to wrestle 
with the temptation, I know how to render 
this struggle most pleasing and agreeable 
to thee. 

4. For what can be more pleasing or 
agreeable to thee, than to know that thou 
art one of My sheep ? 

Now, thou mayest hope for this and 
believe it in perfect assurance, if the devil 
assail thee with many temptations. 

For the devil would have no need of 
tempting thee, if thou wert of him, or of 
forcing thee by every vexation to recede 
from My will, unless he knew for certain 
that thou dost walk with Me. 

Neither would temptation itself displease- 
thee, unless My love and My grace dwelt 
in thee. 

Wherefore take courage and know, that 
I have not brought peace, but the sword- 



128 THE LOVE OF 

I have often said to thee, and I repeat it: 
He that luill come after Me^ let him deny him- 
self let him take up his cross ^ and follow Me. 

If then thou wilt come after Me inlo My 
glory, take up the cross of temptations 
with joy, and fight for thy soul's sake until 
victory. 

5. If the temptation be grievous, say with 
the Hebrew youth : How can I do this wicked 
thing^ and sin against m?/ God? 

If the temptation last long, seek some 
man appointed by the Superior, take coun- 
sel of him, obey him, pour forth thy heart 
like water in his sight. 

If the temptation be very strong, advance 
boldly, pray fervently, labour strenuously, 
afflict thy body, humble thy soul before 
Me. 

Often it is of little avail to fight with the 
temptation, but better to turn away one's 
eyes from it ; for at times, even in battle, it 
is safer to fly than to resist. 

Some temptations too, that they may not 
harm us, should be despised ; for, by so 



EELIGIOUS PERFECTION. 129 

doing, the devil is confounded and loses 
courage, since he especially detests being 
held for nothing and despised. 

And if sometimes thou dost fall, do not 
despair, and do not think that all hope of 
still conquering is taken away. 

But rather grieve for thy fall, and per- 
suade thyself that it has happened, either 
because thou hast been slothful in resisting, 
or slow to fly, or proud to presume, or un- 
willing to pray, or because thou hast been 
negligent in guarding thy heart, or rash in 
thy judgments, or slothful in fulfilling thy 
duties. 

For, at such times, it is good for thee to 
be humbled, that thou mayest learn to 
sympathize with others, and to be more 
humble in thyself, and to pray more ferv- 
ently, to undertake the business of thy per- 
fection with greater diligence, and not to 
trifle with temptation. 



130 THE LOVE OF 



Chapter IV. 

That good Resolutions are to be kept in Time of 
Desolation. 

1. CoNSOLATiOiN" and spiritual comfort 
are not ahvays at hand ; for God willetTi us 
rather to be tried by patience in desolation 
and dryness of soul. 

Then everything becomes insipid, and 
what used before to appear to be light and 
very easy to be done, is wont to become 
difficult and painful. 

And think not, that thou art then aban- 
doned by God, but know that this treat- 
ment is dictated by the greatest love for 
thee, in order that desolation may afford 
thee no less assistance for acquiring per- 
fection, than celestial consolation itself 

2. See then that thou prove not wanting 
to thy good purposes; forsake not prayer, 
neither extinguish the fire of meditation, 
nor recoil from the path of mortification. 

For the devil tempteth thee at such a 



EELIGIOUS PERFECTION. 131 

time, and, as far as may be, laboureth to 
persuade tliee, that all thy care is to no 
purpose. 

Neither propose to do anything in deso- 
lation, for it is then hard to resolve well 
and wisely, for the mind is drawn aside to 
vain things, and the heart feeleth itself 
allured to sensual things. 

3. But rather think that consolation was 
given to thee before, in order that thou 
mayest now be supported by its fruits. 

After autumn, cometh winter ; the earth 
is hardened by frost and beareth no fruit, 
and still men live not without food, but are 
nourished by that which they have col- 
lected in other seasons. 

And so do thou ; if void of present con- 
solations, remember the times when celestial 
visitation filled thee with ineffable sweet- 
ness, and do thou now put into execution 
what thou didst then purpose doing. 

If thou didst then write anything good, 
now open it and read, that the remembrance 
of past things may serve .to alleviate thy 



132 THE LOYE OF 

present need. For consolation is useless to 
thee, if thou strive not to draw such fruit 
from it for the time of desolation. 

4. Think also that God sends thee this 
trial and tribulation for thy own greater 
good. 

If a guest come to a strange house, the 
host will give him a light, that he may not 
trip up and fall in the dark : but when he 
has learned and often traversed every turn 
in the house, he trusts to his experience, 
and cares not for a light. 

And so v^hen we entered fresh from the 
world- into religion, and had but an obscure 
knowledge of spiritual things, God used to 
lead us by the hand, and enlighten and 
console us in time of prayer, lest perchance 
our foot should stumble. 

But when we ought to have known well 
the things that are of the spirit, God leaves 
us now and then, that we mav learn to 
walk in darkness and aridity, and grow 
accustomed also to make use of our. own 
industry. 



RELIGIOUS PERFECTION. 133 

But if we be of good will, tliis is not a 
darkness to put ns in danger; but we must 
feel the way with our hands, that we may 
put in practice what we have been taught 
by former enlightenment. 

He, who in time of desolation shall con- 
duct himself in this manner, shall not only 
not stumble or fall, but on the contrary 
shall find an occasion of greater profit and 
more ample reward. 

5. Give therefore to God this proof of 
thy industry and good will. 

For God trieth thee most lovingly, as a 
mother tries whether her infant can walk ; 
for she retires a little, but does not forsake 
it, or wholly withdraw herself; and she 
loveth to be sought and found, and again 
to take her child to her bosom, and fondle 
it more lovingly. 

And whilst the infant, remembering her 
former caresses, struggles by every means 
to bring itself to her bosom, it learns how 
to use its feet, and strengthens the weakness 
of its powers by wholesome exercise. 
11 



13 i THE LOVE OF 

Therefore do thou in like manner ; and 
give God thanks for withdrawing Himself 
a while to thy great profit. 



Chapter V. 

That Common Life is the Means of our Sanctification. 

1. Let lis give God thanks, who hath in 
His infinite condescension called us to serve 
Him under obedience with the best of 
brethren. 

Behold how good and how pleasant it is for 
hrethren to dwell together in unity ! 

Who can worthily esteem such and so 
great a boon ? Truly we may say . of our 
vocation to religion : All good things came 
to me together with her. 

For they, that live in a community of 
good brethren, are daily stimulated by 
good example, and inflamed more and more 
with a desire of their perfection. 

No human respect is here to draw us 
back from virtue ; but it rather entices us 



RELIGIOUS PERFECTION. 135 

to it ; for tlie only object of the desires of 
all, is the perfect attainment of solid virtues. 

Thou hast in so many brothers the means 
of learning humility, simplicity, and fra- 
ternal charity. 

One will teach thee devotion, another 
abnegation of the senses, a third, zeal ac- 
cordins: to knowleds^e. 

From another thou wilt learn prudence 
of spirit, from another perfect obedience, 
from another a great affection for poverty ; 
and so of other virtues. 

2. how quickly should we become 
holy, were we to endeavour to imitate the 
virtues of others. 

Nor should we be less grateful to God for 
the continual exercise of patience amongst 
ourselves. For patience hath a perfect worh. 

Now many things happen that constantly 
afford us the means of so useful an exercise. 
For either the faults or weaknesses of some 
of the brethren, or the inconveniences of 
poverty, or the sharp words of the ill- 
tempered, or the orders of Superiors, or the 



136 THE LOVE OF 

burden of others' affairs and occupations, 
afford us mucTi matter for patience and 
merit. 

And our most benignant God willetb us 
to be very frequently tried in all these 
things, that we may quickly learn to go 
out of ourselves, and be trausformed into 
perfect men. 

For he, that has an occasion of self-denial 
daily offered to him, easily with the grace 
of God gains all virtues. 

3. Then too must be added the vigilance 
of Superiors ^nd their paternal solicitude 
for us, and can anything more secure or 
desirable than this be thought of? 

For as the sick have need of more fre- 
quent visits from the physician, so it is 
very good for human weakness to have 
some one now and then by whom it may 
be roused. 

And as they, that approach a dangerous 
road, have need 'to take a guide well ac- 
quainted with the wa}^, so it is best for us 
to obey men that are well versed in virtue. 



RELIGIOUS PERFECTION. 137 

For we require to be admonislied again 
and again, to be aronsed, directed, repre- 
hended, and assisted many times by other 
offices of charity. 

0, would to God that we were not so un- 
mortified, and spurned not the prudence of 
our spiritual physicians and guides ! 

Great assuredJy would be our security of 
conscience, great our confidence and conso- 
lation. 

Let us not then account these thino's of 
small value, or murmur at anything, be- 
cause it goes against the flesh and our 
passions. 

But let ns both in word render thanks to 
God and men, and by our deeds show forth 
the gratitude of our soul, that all things 
which happen to us in our religious life 
may work together for good to us, accord- 
ing to the most benign decree of the Divine 
Will. 

4. There is too a constant practice of 
pious conversation amongst ourselves ; and 
assuredly the good is not small which is 
11^ 



138 THE LOVE OF 

conferred by those conversations with one 
another of helping our neighbours, pro- 
curing in every way the greatest glory of 
God, and the easier ways of advancing our- 
selves by the mortification of defects, and 
the exercise of virtues. 

Times of prayer too, common to all, are 
fixed, Avhen all v/ith one voice draw down 
the mercy of God, beseeching Him to be 
propitious to us and our weakness; thus 
helping one another, and one compensating 
by his fervour for the lukewarmness of 
another. 

For the prayer of each one of us is made 
for the benefit of all ; and he, that with 
good will joins in the prayer of another, 
<5arries off no small fruit from this commu- 
nication, even though perchance he himself 
be dry in his prayer. 

5. See then how profitable to a religious 
is communit}^ life. 

By it he is freed from many anxieties, 
■defended from many enemies, provided with 
most powerful arms, helped on by assist- 



RELIGIOUS PERFECTION. 139 

ance of all kinds, and disposed in a wonder- 
ful manner by most holy practices to receive 
the plentitude of grace. 

Woe to him that abuses so many goods 
to his own perdition, or that yearning for 
singularities seeks to withdraw himself from 
the common exercises ! 

Woe to him, that by torpor, or mnrmur- 
ings, or lax opinions, or dissipation, or love 
of worldly joy, deceives himself, and by the 
pernicious example of his life becomes the 
betrayer of his brethren .! 

Better for him to have remained in the 
world, than to have become a religious, and 
to throw obstacles in the way of those that 
desire to advance. 

Let us study, then, to respond worthily 
to so many and such great favours, lest, 
perhaps, through our negligence, God re- 
pent that He has called us into His holy 
abode, and so let others receive the crown 
which we have forfeited. 

Let us love this life, and seek for no 
means for our sanctification, that agree not 
with it. 



140 THE LOYE OF 

And since God has pointed out to us this 
easy path to Heaven, let ns not grow sloth- 
ful, but bear willingly the burdens of our 
common life, with all alacrity and fervour 
of spirit, that we may be abundantly com- 
forted by its sweetness and fruits. 



Chapter VI. 

Of Manifestation of one's Conscience. 

1. If thou wilt have much peace of con- 
science, and be glad in all things, thou 
shouldst never keep thy temptations, weak- 
nesses, and troubles secret, nor indeed mani- 
fest them to every one, but onlj^ to thy 
Superiors, and those that are specially ap- 
pointed for that purpose. 

For as the thorn fixed in the body, must 
be plucked out for the pain of the body to 
be allayed, so we must make known our 
sad thouo^hts and the suo-o-estions of the 
devil, if we will have them cease to prick 
and goad the soul. 



KELIGIOUS PERFECTION. 141 

Seest thou not, that whoever is oppressed 
with any grief, is naturally relieved and 
eased the moment that he exposes the 
secret wound of his heart? How much 
more easily will the grace of God and the 
power of virtue produce the same result ? 

2. And if thou dost hesitate and defer 
from day to day to manifest thyself, thou 
actest imprudently and hatest thyself, since 
thou refusest so great and so easy a 
remedy. 

If thou wert instantly to overcome thy- 
self and lay open thy conscience, thou 
wouldst at once allay every agitation of the 
soul, and live in the greatest tranquillity 
and security. 

For as often as our evils are made known 
we receive, together with spiritual comfort, 
an efficacious remedy for them. 

If thou hast sinned in anything, or al- 
lowed thyself to be somewhat entangled in 
the snares of the devil, thou mayest easily 
loose thyself,' and restore thyself by the aid 
of another to thy former state. 



142 THE LOYE OF 

But lie, that will be his own guide, errs 
most perilously ; for it does not belong to 
the sick man, but to the physician, to decide 
about the malady : since it is for this pur- 
pose that physicians are employed. 

Woe to Mm that is alone, saith the Scrip- 
ture, /or luhen he falleth, he hath none to lift 
him up. 

However prudent thou mayest be, the 
devil is still more prudent ; and therefore, 
woe to thee if thou presume to fight against 
him by thyself. 

8. No one can take sufficient precautions 
for himself, unless he follow the advice of 
others also ; and this is the case not only 
in spiritual, but also in human affairs. 

For often an inordinate love blinds our 
intellect, and permits it not to see what is 
most useful. 

Often we advise, exhort, and rouse others 
to virtue, and see clearly and point out 
what suits them best; but when there is 
question of ourselves, all at once we become 
stupid, grow blind, and change our opinion. 



KELIGIOUS PERFECTION. 143 

Wlierefore, thougli thou canst direct 
others prudently, leave thyself to be guided 
by another, lest, perchance, when thou hast 
preached to others, thou thyself become a 
reprobate. 

4. how great is the consolation that 
those religious receive, who, not trusting to 
themselves, lay themselves open to their 
Superior, as to a father ! 

How easily do they find a remedy for 
their evils, what fortitude in temptation, 
what preservation from sin ! 

For the manifestation of one's self is of 
great efficacy, especially in putting to flight 
and torturing the devil, who loveth the 
darkness, that he may safely transform 
himself into an angel of light. 

The devil would Avish us never to confess 
humbly what we have done, or disclose our 
thoughts to Superiors ; but strives to bring 
us to prefer being led by our own judg- 
ment and opinion, in order that we may 
not learn from veteran warriors, how to 
vanquish and confound him. 



144 THE LOVE OF 

If the counsels of the devil remain not 
concealed, he himself cannot endure the 
light, but flies away destitute of hope. 

There is nothing that more quickly takes 
away his courage, and. makes him grow 
faint hearted, than that his stratagems be 
known. 

5. Often too he ceases to tompt, if one is 
wont to disclose the temptation ; for he is 
fully aware that he will be vanquished and 
daily become weaker. 

Whatever evil he may suggest, whatever 
disturbance he may create, whatever trouble 
he may cause, he is forced to despair of 
victory, unless he can inflict a secret wound. 

For humility is a great virtue, by which 
the secret places of the conscience are laid 
open ; and the devil has no power over the 
truly humble. 

Simplicity is a great virtue, by which the 
heart is poured out like water before the 
vicars of God, and is superior to all worldly 
cunning. 

It is great prudence to mistrust ourselves, 



RELIGIOUS PERFECTION. 145 

and to receive all the blows of the devil 
upon tlie buckler of another. 

An humble manifestation of ourselves, a 
good will to make progress, and simple 
obedience have great merit. 

Great is the strength of him that has a 
defender : For a brother^ that is helped hy a 
brother^ is as a strong city. 

For the grace of God strengthens the 
humble and the simple, and God hath 
chosen the foolish things of the world to 
confound the strength of the devil. 



Chapter VII. 

That in the Way of Perfection we must proceed with 
Order and by Detail. 

1. Son, there are very many things that 
keep thee back from the desired perfection 
of virtues. 

Some darken the understanding, others 
weaken the will, others again lead to drow- 
12 



146 THE LOYE OF 

sin ess and inaction, througli the contagions 
influence of tlie senses of the body. 

See what is thy state ; thy obstacles are 
the tongne, the eyes, the ears, and the con- 
cupiscence of the members. 

Thy obstacles are the liberty and wander- 
ings of the imagination, love of ease, curi- 
osity to see the things of the world, ignor- 
ance of spiritual things, and prejudicial 
opinions. 

Thy obstacles are thy past sins, by which 
th}^ soul feels itself weakened, and bad 
habits which thou hast not yet mortified. 

Thy obstacles are love and fear of the 
world, inordinate meddling in business and 
cares about vain things. 

2. But let not the multitude of thy 
enemies fill thee with dread. Neither at- 
tack them all together, nor presume on a 
speedy conquest. Divide them, and then 
thou wilt rule. 

if thou didst understand what I mean, 
and understaBding it wouldst put it into 
execution! it would be an easy and certain, 



RELIGIOUS PERFECTION. 147 

yea, even a pleasant and compendious way 
to arrive at perfection. 

He, that would overcome all his defects 
at once, laboureth inuch, but scarce gains 
anything. 

The mind is wearied by importunity, and 
in a short time is rendered useless for the 
fight, and filled with confusion. 

The will too becomes weaker by such 
combats, and because the fruit of amend- 
ment seems but little, it is easy to lose heart 
and draw back from the strife. 

3. And hence, when the devil sees any 
one fervent in spirit, and cannot draw him 
back by any other way from the service of 
God, he takes care to make him wage war 
against all his vices with disorderly and 
imprudent haste. 

The devil, believe Me, feels no alarm 
whenever he hears any one say : Now I 
wish to he reformed in everything^ and to he- 
come a Saint: but rather smile's, for he 
knows that he has by his craft deceived 
many that made such resolutions. 



148 THE LOVE OF 

But his greatest fear is whenever he per- 
ceives a fervent religious applying every 
engine against some one principal vice, and 
labouring with energy and alacrity for one 
victory only. 

For the latter having taken on him a 
labour equal to his strength, will be able to 
labour constantly, and having gained one 
victory, however slight it may be, to ad- 
vance to greater ones in security. 

But he that in the ardour of his zeal 
proposed too much, though he begin with 
courage, still may be safely presumed to be 
about to fail through the weakness of his 
nature. 

4. Wherefore consider thyself and thy 
defects : select amongst thy vices what thou 
shouldst first assail, what next. 

Advance from those that are more easily 
vanquished, to m^ore difl&cult things, or even 
begin by cutting out the very root of thy 
vices, that thou mayest cut down the rest 
in a summarj^ manner. 

And say not : Henceforth I will not he 



EELIGIOUS PERFECTION. 149 

proud^ I will not he angry ^ I will not he lazy. 
This is also too much. 

But if thou hast made up thy mind to 
fight against pride, have a care, in the first 
place, to be silent about thyself; next, if 
any little humiliation befall thee, not to 
murmur at it ; then, to seek from time to 
time to be humiliated ; and so on. 

In this manner vices are easily rooted 
out ; for the labour is divided, so that the 
strength of the soul is not impaired, and its 
constancy prevented. 

Thus too, he that would bring down a 
worthless tree, does not attempt it by one 
violent efi:brt, nor think to cut it down with 
one blow, but gradually cuts each root with 
many blows. 

5. If thou labour at thy amendment after 
this manner, thou v/ilt quickly acquire per- 
fection. 

And though thou hast to fight a long 
time against a single vice, fear not ; having 
slain the leader, the rest of thy enemies will 
12^ 



150 THE LOYE OF 

fly ; and having overturned the column the 
rest of the house will fall. 

For vices, like virtues, are naturally 
linked to2:ether, and one cannot be con- 
quered without weakening and injuring 
the others. 

Therefore having destroyed one vice, the 
rest will grow languid, and victory over 
them will very easily ensue. 



Chapter VIII. 

That the Meditation of Heavenly Things is necessary. 

1. Son, so long as thou dost live on 
earth, thou art liable to many errors and 
evil affections ; and here thou art both in- 
constant in good purposes, and often de- 
partest from the right path. 

Do thou then, that art ever infirm, re- 
ceive spiritual medicines with pleasure, and 
be solicitous about a frequent use of them. 

If thou contemn them, thou wilt not 



EELIGIOUS PERFECTION. 151 

only at once fall short of perfection, but be 
in peril of the salvation of thy soul here- 
after. 

Now of these remedies some are not fit 
for all times, but are to be used with dis- 
cretion, and not employed without prudent 
advice ; but some may be used to advantage 
every day, and repeated oftentimes the same 
day. 

2. Let thy daily medicine be the medi- 
tation of heavenl}^ things, to enlighten the 
mind with Divine light, and recall the will 
from inordinate desires. 

The meditation of the eternal truths, of 
the examples of Christ and the Saints, is a 
great good ; it is, I say, a great good, and 
the beginning of every good. 

Meditation is the workshop of the spirit, 
the auxiliary of virtues, and the nurserjT- of 
good works. 

Meditation does away with prejudices, 
suggests useful things, destroys concupis- 
cence, and rends asunder the nets of the 
devil. 



152 THE LOYE OF 

Meditation is the mother of true and solid 
devotion ; for it leads the will courageously 
and sweetly, to perform that which is pleas- 
ing in the sight of God. 

3. Scarcely any devotion is true, if medi- 
tation has not preceded it, for it cannot be 
lasting, since it has not a foundation in the 
solid preparation of the understanding. 

Such a devotion is fickle and inconstant, 
and is found wanting, when temptation or 
aridity arises. 

Look at seculars that do not practice 
meditation; how few live Avell ; how many 
follow the way of perdition; how many do 
not even think of God, or eternal life ! 

For with desolation^ He saith, is the whole 
earth made desolate^ because there is no one that 
thinheth in his heart. 

And even if some of them live well and 
are lovers of virtue, how often do they 
fluctuate, or even fall into sins, unless they 
think frequently of the eternal things. 

To-day, they are devout; to-morrow, they 
are sluggish in the Divine service; and 



EELIGIOUS PERFECTION". 153 

SO all their life they build up and destroy- 
by turns; and never finish their spiritual 
edifice. 

4. Meditation is the sweet repose and 
recreation of the spiritual man, no less 
necessary for the soul, than daily food or 
sleep for the bod}^. 

Meditation is the mirror of the soul, in 
which it should behold itself every day, 
until it purge itself from all foulness, and 
array itself in every grace in order to please 
Christ. 

Meditation is the noblest exercise of self- 
denial, the torch of the mind, tbe life of the 
will, the bearer of Divine grace, the antici- 
pated likeness and imitation of the joys of 
Heaven. Never, therefore, must we be 
sluggish in so holy an exercise, but even if 
the devil strives to produce a loathing for 
it and bring on distractions of mind, we 
must labour with all assiduity, and perse- 
vere with alacrity. 

5. If at morn tliou rise with, the Prophet 
and laying aside all other cares, meditate 



154 THE LOVE OF 

on the words of the Lord attentively, the 
whole day will now be easily sanctified. 

Mortification will be sweet, solitude amia- 
ble, silence aoTeeable, and devotion familial^. 

The endurance of community life will 
become easy, the mind patient in labours, 
and thy zeal ardent in procuring the glory 
of God. 

The rigour of poverty will not displease 
thee, nor the load of humiliations oppress 
thee, nor the weight of other grievances, 
nor the assault of persecutions disturb thee. 

If thou meditate- devoutly, thou wilt find 
thyself prepared to endure all these things, 
yea, thou wilt even long for them with the 
greatest ardour, in imitation of Christ. 

For meditation teaches, how good it is to 
deny our evil desires, and exercise patienccj 
and it adds the sharpest goads to the will, 
that it cease not running. 

6. But if thou be little solicitous about 
holy meditation, and either altogether aban- 
don it, or perform it by routine, think not 
that thou wilt live that day like a religious. 



RELIGIOUS PERFECTION. 165 

For compunction will not please, nor 
self-denial, nor silence, nor any exercise of 
virtue. 

A little labour will easily oppress thee, 
tlie necessity of obeying will sadden thee, 
every burden will seem insupportable. 

It is not only once tbat thou hast ex- 
perienced this ; for never hast thou lived 
more distracted, and less religiously, than 
when thou hast neglected the practice of 
meditation. 

Learn then from the inspection of thy 
own life, how much need thou hast of 
meditation, and whatever happen that is 
new, or great, or unexpected, allow not 
thyself to be ever impeded in so holy an 
exercise. 



156 THE LOVE OF 



Chapter IX. 

That the Conscience must he frequently examined. 

1. Place thyself often in the presence of 
God, and laying aside all superfluous cares 
diligently examine thy works. 

Let thy first care be to know intimately 
and to endeavour to amend thyself; lest 
perchance the Jebusite grow up in secret^ 
and gain strength against thee. 

The soul is like a garden ; it should be 
cleared every day from the evil growth of 
concupiscence. 

We should appl}^ ourselves daily to the 
cultivation of virtues,, and consider what 
progress we have, or should have made. 

Our good resolutions are to be daily 
renewed and confirmed, that the will may 
not languish and grow cold. 

All this is necessary for him, that would 
make progress, and because we have not 
yet wholly renounced our vices, we must 



KELIGIOUS PERFECTION. 157 

take care to put off eacli day some portion 
of the old man. 

2. This is the way along which all the 
Saints proceeded, and after having repressed 
in a short time all their evil inclinations, 
raised themselves to the pinnacle of virtue. 

what purity of conscience did the 
Fathers that served God in the desert, 
reach, and how many thousands of monks 
did they happily lead to perfection ! 

But the practice of examining their life 
was familiar to them, and by daily and 
continued search into themselves they put 
into instant execution the things that by 
nightly contemplation they had learned 
to do. 

And hence the custom of examinatioil of 
conscience has been introduced into all 
religious orders by their holy founders. 

For by this inquiry a man knows his 
bad habits and inclinations better, is con- 
founded and sorry for his faults, resolves 
on their amendment with great efficacy, 
determines to punish himself if he fall wil- 
13 



158 THE LOVE OF 

fully, and often invokes tHe assistance of 
God ; and by so doing, he represses vices 
and gains much good. 

3. But a much greater and more freqnent 
necessity of self-inspection is incumbent oh 
all those who have to procure the salvation 
of their neighbour. 

Many would pass for good religious, had 
they only to attend to themselves in some 
solitude ; but because far greater virtue is 
requisite for apostolical men, they do not 
appear with safety to themselves amongst 
worldlings. 

He that hath not laid solid foundations 
of virtue, mixes with peril in the ministries 
of an active life. 

The mind of the imperfect man is easily 
distracted in the midst of business, and so 
absorbed, that frequently he forgets himself, 
whilst providing for others. 

And since we are all imperfect, we should 
frequently look into ourselves and demand 
before God, an account of all our works. 

Thus it will be easy to correct fortliwith 



KELIGIOUS PERFECTION. 159 

what verges towards evil, and close "up 
every entrance to the devil. 

Thus too what conduces to the salvation 
of others will be more perfectly and pru- 
dently performed ; since all will be able to 
see more easily and weigh more attentively 
the conditions of the things to be done. 

4. If any one would be very useful to 
his neio'hbour, he should search out all the 
avenues of the human heart, he should 
know the snares of the devil, the cunning 
of the passions, the infirmities of human 
nature and their remedies, the multiplied 
ways of Divine inspirations, and be per- 
fectly skilled in the entire art of spiritual 
warfare. 

But all this is learned by one's own 
experience and consideration, rather than 
by the reading of ascetical books. 

Hence the Scripture saith : What doth he 
knoWj that hath not been tried? 

But he that seldom and hastily examines 
himself, perceives not these cgnflicts of 
nature and grace within himself, and neither 



160 THE LOYE OF 

detects the crafty subterfuges of the pas- 
sions, nor can he know the most useful 
and expeditious remedies for spiritual dis- 
eases. 

Therefore, do we see that some ignorant, 
but spiritual men, render far more service 
to their neighbours, than others that are 
learned and instructed, but less solicitous 
about themselves. 

5. Keep this well in mind ; no progress 
in perfection can be hoped for, no as- 
sistance to our neighbour will be of any 
efficacy, except by the power of the grace 
of God. 

Now God is accustomed to distribu.te His 
gifts so much the more liberally, as He sees 
one more diligent in purifying his con- 
science. 

Therefore exercise thyself in searching 
and persecuting thy vices; think how thou 
mayest daily, either more fully mortify 
some passion, or rear up some tender vir- 
tues with . greater care, or discover some 
better mode of action in all thy affairs. 



KELIGIOUS PERFECTION. 161 

From this thou wilt gain great purity of 
conscience, great experience and prudence, 
and great tranquility and comfort. 

The grace of God will abound in thee, 
temptations will be lessened, and the whole 
spiritual edifice, resting on a firm foun- 
dation, will rise to its destined height. 

Thus too thou wilt grow accustomed to 
stand before the Lord with familiarity, to 
raise thy mind oftener to heavenly things, 
to direct thy intention to God in due order, 
and from the most trivial actions to gain a 
great reward of merit. 



13* 



162 THE LOVE OF 



Chapter X. 

That Devotion to the Saints is most useful for those 
that desire to advance in Perfection. 

1. Truly the children of this world are 
wiser in their generation^ than the children of 
light. 

For seculars, wlien they cannot by them- 
selves obtain all the earthly good they 
desire, court the rich and noble, and most 
cunningly endeavour to turn their power 
to their own advantage. 

But Ave, though spiritually destitute and 
poor, live almost in total forgetfulness of 
the Saints, by whose prayers we might 
obtain many great favours. 

Seculars, though oftentimes repelled by 
the powerful, return, ask, beseech with 
tears ; but we, though we shall be most 
kindly received, are not aroused from our 
inaction. 

They are very pressing in their petitions, 
wait a long time, and use every means to 



RELIGIOUS PERFECTION. 163 

carry off* by their importunity some of the 
favours which they stand in need of; but 
we, even to obtain favours from on high, 
scarce ever have a devout word to utter. 

2. shame on ns ! Is it because God is 
the Supreme Author and Dispenser of all 
good things, that the Saints are to be 
neglected, or their invocations deemed of 
little avail ? 

Seek not excuses for thy sloth; the 
Saints are most dear to God, and if they ask 
for anything, they obtain it much more 
quickly and easily. 

God Himself has often decreed to bestow 
His favours by the hands of His Saints, 
that He mav honour them the more, and 
teach us also to honour and reverence 
them. 

And therefore did Christ call His Apostles 
not servants, but friends ; and the Prophet 
saith : Thy friends^ God^ are made ex- 
ceedingly Jionourable, their principality is 
exceedingly strengthened. 

3. This then is the will of God, that we 



164 THE LOVE OF 

obtain very many blessings througli the 
Saints that are in Heaven. 

Does it seem to thee a little thins; to nse 
the patronage of those that have been in 
this very same life, and in the same dan- 
gers ? 

They too have suffered very many things, 
and therefore easily have compassion on us. 

Or is it a small thing to be able to make 
the friends of Christ and the sharers in His 
Kingdom thy friends ? 

Eesolve then to serve them ; see how 
thou mayest become dearer to them ; and 
thus thou shalt have freer access to God. 

As their feasts draw nigh, -purify thy 
conscience with greater diligence, that thou 
mayest be more worthy of their protection. 

Eead their lives ; and ponder deeply the 
way in which they became holy, in order 
to keep to the same path. 

Devotion to the Saints consists in great 
part in endeavouring with the grace of God 
to rival their merits ; and it is for this very 
reason that the Church also commands, 



RELIGIOUS PERFECTION. 165 

that the Saints be frequently honoured and 
praised. 

4. Choose then some of the Saints for 
special patrons and masters in virtue ; study 
to become pleasing to them by resemblance 
of life. 

Let it be the first and principal tribute of 
thy devotion towards them, to desire to be 
like them ; then, to beseech them to obtain 
suitable aid from God. 

Ask of one to imitate his patience, another 
his humility, and a third his compunction 
and charity. 

But meanwhile attend to thyself, and 
join fasting and other mortifications to thy 
prayers, for so they will be more efficacious 
in obtaining. 

5. But let thy special care be to honour 
the Blessed Virgin and Mother of God ; for 
the mother by herself has more power than 
all friends and servants. 

For the Mother of our Eedeemer loves us 
more ardently, since she far excels all the 
Saints in charity. 



166 THE LOVE OF 

This most Blessed Virgin asks like a 
queen from a king; as mistress, slie pro- 
vides ; and . as mother, she dispenses the 
treasures of Heaven. 

It is also of great merit with Christ to 
love and honour His Mother exceedingly; 
for Christ Himself also loves and honours 
her most of all. 

They, that take Mary for their mother, 
are truly considered and protected by Christ 
as His Brethren. 

Let us then seek to please her above all 
others, and let us not rest satisfied until we 
feel that she loves us m.ost ardently. 

Nor are monthly tributes of honour suf- 
ficient; she must be honou.red with daily 
prayers and works : for children need their 
mother's aid each day, and oftentimes in 
the day. 

They, that are wont to serve the Mother 
of God in sincerity and devotion, feel great 
help in temptations, solace in tribulations, 
strength in labours, protection in dangers, 
sweetness in the spiritual life, security in 
death, and eternal happiness in Heaven. 



RELIGIOUS PERFECTION. 167 



Chapter XI. 

That we should frequently apply ourselves to reading 
Spiritual Books. 

1. He that desires not to grow faiat in 
tlie way of virtue, should each day take 
some spiritual food, and thus preserve his 
streno-th. 

And since the mind of man is unstable 
in the consideration of heavenly things, and 
is easily distracted on every occasion by 
sensible things, to read and ponder well 
pious books is most useful. 

By this means the importunate assaults 
of troublesome imaginations are more easily 
kept away, and the soul is peacefully and 
sweetly enriched. 

It is easier also to follow the guidance of 
others, and to use an instruction already 
prepared, than to open a way for one's self. 

2. Thou wilt there find many incentives 
and aids to virtue, which thou hast not yet 
known or considered. 



168 THE LOYE OF 

Whatever pious and holy men have by 
long contemplations and tears deserved to 
be taught by God, thou wilt make thy own 
with little labour, if only thou desire it. 

The experience of others will aid thy in- 
experience, their fervour thy tepidity, their 
devotion thy dryness, their wisdom thy 
ignorance. 

If thou couldst speak face to face with 
those Saints, thou wouldst leave all to be 
with them; behold thou mayest now enjoy 
their conversation familiarly as much as 
thou wilt. 

Moreover, to read their writings is often 
more useful than even to converse with 
them ; for what thou hast read once thou 
mayest at Avill read again many times, and 
meditate on with great attention, until thou 
hast thoroughly learnt it ; and when it has 
escaped thy memory, thou canst again re- 
call it to mind. 

3. The whole life of a true religious, 
should be nothing else but to search out 
the will of God in all things, and having 
found it to put it into execution. 



KELIGIOUS PERFECTION. 169 

Be not then negligent in reading spiritual 
books ; for if thou wilt open the hearing of 
thy soul, thou wilt hear the voice of God 
proceeding from them. 

It is assuredly a great gift of -God, that 
He should mercifully vouchsafe to speak to 
us by books, often too when we are dis- 
tracted and turning a deaf ear to the in- 
ternal whispering of His grace. 

For Ave hear the voice of God more easily 
when reading, than when thinking with the 
mind alone, and hence also good reading is 
wont to be the teacher of good thoughts. 

For w^e must always, since such is the 
bent of our nature, be thinking of some- 
thing ; but to prescribe the subjects of our 
thoughts belongs much less to nature than 
to each one's own voluntary preparation 
and election. 

If thou leave alone a wild olive tree, it 
remains a useless tree ; but if thou ingraft 
a good olive, it Avill bear much fruit. 

If therefore thou wilt prevent evil 
thoughts and ingraft good ones, give thy 
14 



] 70 THE LOVE OF 

soul spiritual food, that it may not, by want 
of it, be turned to sensible objects. 

Thus wilt thou easily preserve recollec- 
tion of mind throughout the day, and in all 
thy occapations be present to God. 

4. Have then a fixed time for applying 
daily to so useful an exercise ; and unless 
some serious obstacle impede thee, never 
omit it. 

Many sinners have with the grace of God 
been converted by pious reading; many- 
holy men also have by the same means 
reached a more holy life. 

And as perverse and dishonest reading 
cannot but cause serious injury, so from 
spiritual books man}^ wonderful good things 
must proceed. 

For as immoral reading causes first bad 
thoughts and desires, then bad v/ords and 
works, to the scandal and ruin of many, so 
pious reading brings forth holy thoughts 
and holy desires, and not so long after there 
will follow in its train hoi 3^ deeds too and a 
holy conversation to the glory of God, and 
the great edification of men. 



RELIGIOUS PERFECTION. 171 



Chapter XII. 

That to love Silence is necessary for him that desires 
to make Progress. 

1. ISToTHiNG distracts and impedes the 
mind from the pursuit of virtue more than 
an immortified habit of talkins^. 

A man full of tongue^ saith the Holy 
Scripture, shall not he established on the earth. 
And elsewhere : In the multitude of ivords 
there shall not want sin ; and, He that useth 
many words shall hurt his own soul. 

For he that speaks much cannot weigh 
well what he is going to say, and how he 
should speak, or whether he should speak 
at all. 

Nor can he look to himself, on account 
of his continual distraction of mind ; but 
whilst he is occupied with useless things 
and unmindful of his OAvn danger, he is 
taken in the snare of the devil. 

As a city that lieth open^ and is not encom- 
passed with walls, so is a man that cannot 
refrain his own spirit in speaking. 



172 THE LOVE OF 

2. Be not then deceived; so long as tliou 
liast not learned to refrain thy tongue, thou 
Avilt not advance. 

Therefore, the Prophet prayeth : Set a 
watcJi^ Lord^ hefore mij mouthy and a door, 
round about my lips, 

Eecollect thy past life and tell me ; when 
ever thou hast spent the entire day in 
hearing: and relatino- the deeds of others, 
what spiritual profit hast thou made ? 

Perhaps thou wilt find no day fuller of 
sins than that on which thou didst abandon 
all care for thj^self, and give free reins to 
thy loquacity. 

Thou hast uttered many words, but thou 
hast scattered the spirit of devotion to the 
winds. 

Thou hast sought after ridiculous tales, 
and choked up the remembrance of the 
eternal truths. 

Thou hast thought of many vain and 
useless things, and forgotten what should 
have been most necessary for thee. 

Listen then to St. James: If any man 



RELIGIOUS PERFECTION. 173 

tliinh himself to he religious^ not hridling Ms 
tongue^ hut deceiving his oivn hearty this man^s 
religion is vain. 

Know toOj moreover, that every idle word 
that men shall sjjealc^ they shall render an 
account for it in the day of judgment. 

Of this Christ Himself, who will be thy 
judge hereafter, has admonished thee. 

3. O what facility for advancing wouldst 
thou find, if thou wert to abstain from 
superfluous conversations ! 

Mightest thou not labour all that time 
with profit in procuring the amendment of 
thy vices ? 

Many things remain for thee to learn, 
either from the science of the saints or from 
human teaching; all this thou mightest 
easily learn, if thou wouldst be silent. 

Thou couldst write more for the edifi- 
cation and salvation of thy neighbour, 
exercise more works of charity, snatch 
more prey from the devil. 

But if it grieve thee to be silent and 
remain in thy cell, thou wilt lose all this, 
14^ 



174 THE LOVE OF 

and bring trouble and loss on thy bretli- 
ren. 

4. Learn tlien wliat thou ouo-litest to do ; 
it is not without grave reasons that the law 
of silence has been placed in the rules of 
monasteries by their holy founders. 

A habit of silence makes us avoid many 
occasions of sinning, and makes us forget 
the bad habit of speaking from impetuosity 
and passion. 

A habit of silence gives great opportuni- 
ties of listening to others, and learning how 
it is necessary to speak in a religious man- 
ner. 

A habit of silence disposes the soul to 
hearken to the secret whisperings of God, 
and converse sweetly with the Lord, for He 
saith: I will lead her into the luilderness^ and 
I icill speah to her heart. 

A habit of silence frees us from many 
anxieties and vanities, and begets great 
peace. 

5. Eemember that admirable saying: If 
any one offend not in word^ the same is a per- 
fect man. 



RELIGIOUS PERFECTION. 175 

See what an easy path to perfection the 
Holy Scriptures point out to those that 
win. 

It is not placed beyond the sea, that thou 
shouldst say : who will go thither ? nor in 
the clouds, that thou shouldst say : who 
will ascend to Heaven ? nor beyond the 
limits of thy power. 

It is near unto thee, it is before thee, it 
is within thee, according to the word of the 
Lord : The hingdom of Heaven is within you. 

Bridle therefore thy tongue, and thou 
shalt quickly overcome thy other vices, 
and acquire perfection. 

It is difficult not to fall whilst speaking ; 
and therefore resolve to be silent as much 
as thou canst. 



176 THE LOVE OF 

Chapter XIII. 

That exterior Modesty is necessary for a Religious. 

1. Perfection is a thing of tlie interior, 
and has its dwelling in tlie soul; but do 
not iherefore think, that all care for the 
external regulation of the movements of 
the body is to be thrown away. 

The whole man came from God in the 
beginning; and therefore, the whole man 
should be directed so as to serve God in- 
ternally and externally, at the same time. 

The whole man will reap the reward of 
his merits in Heaven ; therefore, the whole 
man should be well ordered in this life. 

Permit not anj^thing to be in thee that 
may offend the eye of any one ; but moder- 
ate all thy movements in the manner that 
is beseeming; a lover of holiness. 

Picture to thyself Christ our Lord as 
present before thee, and learn from Him 
exterior gravity ; also patience, humility 
and all modesty. 



RELIGIOUS PERFECTION. 177 

2. Wheji a strong man armed heepeth his 
court^ those things are in peace^ which He pos- 
sesseth. 

If therefore tliou wilt preserve peace of 
heart, keep the court of thy heart, that is, 
the external senses. 

Think not that thy sonl can be well 
ordered within, if external order be de- 
spised. 

The soul to the body, and the body to 
the soul cling to each other mutually, and 
form one whole in such a manner, that in 
action they naturally respond to each other. 

He, that knoweth not how to rule over 
the senses of his body, will still less be able 
to curb his interior passions. 

For he that cannot turn away his eyes 
from unlaAvful or curious things, can hardly 
avert his thoughts from the same, and pre- 
serve himself from bad desires. 

3. If thou wilt give thy attention to God, 
give no opening to created things, but close 
thy senses to them that they enter not ; for 
if they enter in, thou wilt hardly casfc them 
out, to give place to God. 



178 THE LOYE OF 

Yesterday, thou didst seek after and be- 
hold many tilings ; and to-day, thou canst 
not calm down their impressions, and check 
thy imagination. 

Another evil also arises ; for the soul in 
a manner goeth out by the senses and loseth 
its strength. 

As good liquor loses its spirit when the 
covering of the vessel is taken away, and 
little by little grows sour, so the soul that 
is not guarded in the exterior, suffers the 
spirit of devotion to evaporate, and begins 
little b}^ little to displease God. 

And as the vessel is filled with dust and 
dirt, when the cohering is taken off, so too 
the soul is stained, as soon as the custody 
of the senses is taken avf a3^ 

4. It is no small victory to know practi- 
cally how to become perfect ; the whole 
power of the soul is necessary for it. 
' See then that thou weaken not thyself; 
for he, that despises exterior modesty, draws 
on himself many cares, and having in- 
creased the number of his enemies divides 



RELIGIOUS PERFECTION. 179 

his forces against each, and thus is much 
reduced in strength. 

Make a strong citadel for thy soul within 
the barriers of which it may fight in safety ; 
close the gates of thy senses, and open them 
not to thy enemies, but only to bring in 
with circumspection some spiritual pro- 
visions. 

Consider w^hat men do when any grave 
business is urgent upon them ; they sepa- 
rate themselves from others, and having 
closed their chamber discuss the means of 
freeing themselves from it. 

Do thou also act in a similar manner; 
thou hast a difficult business in hand ; and 
closed and barred within thyself, see how 
thou may est correct thyself; for otherwise, 
thou wilt not be able. 

5. He that guards himself from the 
wandering of his senses, although he may 
have often to be engaged with men, re- 
ceives no harm ; for he goes like a captain 
surrounded by his soldiers. 

Eather he does hurt to the devil, for he 



180 THE LOVE OF 

invites men to a good life by the example 
of his modesty. 

Exterior modesty is most worthy of 
admiration in the eyes of men ; and he 
that composes modestly his eyes, voice and 
every gesture, appears like an Angel in the 
midst of men. 

Such a man is willingly listened to and 
easily persuades; for he seems to be one 
come down from Heaven, and speaking in 
the name of God. 

And even though his tongue be silent, 
he preaches by example, which is often 
of greater efficacy ; as indeed we read that 
the blessed Francis once preached. 

But if we are disordered and discomposed 
in our external movements, not only we 
shall not persuade others, but we shall be- 
come objects of ridicule, and justly to be 
reproved. 

For the seriousness of our ministry agrees 
not with lightness of carriage, nor the re- 
ligious dress with disorderly habits. 

6. See, however^ that thou be not solicit- 



RELIGIOUS PERFECTION. 181 

ous about exterior modesty only, and neglect 
that which is interior. 

Let thy principal care be of internal 
cleanness and order : With all watchfulness 
keep thy heart, because life issueth out from it. 

If the root groweth drj^, the tree perish- 
eth ; and if modesty flow not from the heart, 
it lasteth not. 

As external disorder disorders the soul 
also, so too the disorder of the soliI is mani- 
fested by the movements of the body. And 
therefore the Scripture saith : A man is 
known hy his look; and a ivise man, when 
thou meetest hvm^ is known hy his counte- 
nance. 

And elsewhere it saith : As the faces of 
them that look therein^ shine in the water^ so 
the hearts of men are laid oj^en to the wise. 

The shadow follows the body, and the 
external demeanour of the body the internal 
affections of the soul. We must therefore 
put in order our internal affections, in order 
that external modesty may be habitually 
maintained. 
15 



182 THE LOVE OF 



Chapter XIV. 

That it behooves us to acquire an intimate Knowledge 
of Christ. 

1. This IS eternal life^ that they know Thee^ 
the only true God^ and Jesus Christy luhom 
thou hast sent. 

Blessed is he that studies daily to know 
Christ more perfectly, and advance in His 
love ! 

The knowledge of Christ is more perfect 
than all other knowledge, and bevond all 
makes the sonl grow rich. 

The knowledge of Christ ponrs joy and 
sweetness into the soul, and renders the 
exercise of all virtues most easj^-. 

0, would to God, that we applied our- 
selves with as much diligence to gain an 
intimate knowledge of Christ, as we care 
to learn human sciences and the vainest 
things. 

Christ, our Lord, is a great and choice 
book ; he, that knoweth how to read and 



RELIGIOUS PERFECTION. 183 

understand it, will very soon acquire all 
wisdom. 

2. Christ is tlie way, the truth, and the 
life; if any one enter by Him, he will be 
saved. 

Throug-h Jesus are we associated and in 

o 

a manner ingrafted into the Divine Nature ; 
through Him we have received the adoption 
of children of God, and the right of inherit- 
ance. 

Without Christ, Ave are darkness, we can 
do nothing, we have nothing ; unless Ave 
study to please Him, to please all men Avill 
profit us nothing. 

Therefore, Ave must, with all solicitude, 
search out the intimate sentiments of His 
heart, that His sentiments and desires may 
also be our sentiments and desires. 

Love not, or esteem as great, anything 
that thou hast not seen Christ esteem and 
love. 

8. Now what Christ thinks and desires, 
thou Avilt easily find out from His life and 
teaching. 



184 THE LOVE OF 

For the law of Christ cleclareth that 
blessed are the poor in spirit, blessed are 
the meek, blessed are they that hunger 
and thirst after justice, blessed are they 
that mourn, blessed are the clean of heart, 
blessed are the merciful, and blessed are 
those that suffer persecution for justice 
sake. 

All these things did Christ value highly 
and love above all others, so that He even 
chose them for Himself. 

Meditate therefore on them one by one, 
such as Christ hath vouchsafed to show 
them forth in Himself for our example, and 
thou wilt quickly arrive at an intimate 
knowledge of Christ. 

In like manner, Christ came to cast fire 
on the earth, to seek His Father's, and not 
His own glory, to expel the inordinate love 
of creatures, to teach the simplicity of the 
dove, the prudence of the serpent, a child- 
like ingenuousness and humility, and many 
other things that have been handed down 
to us by the Evangelists. 



RELIGIOUS PERFECTION. 185 

Consider then eacli thing well, and thou 
wilt understand in what things Christ took 
complacency. 

If thou once penetrate the excellence and 
holiness of this doctrine, thou wilt find all 
the treasures of the wisdom and knowledge 
of God hidden in Christ ; and thou Avilt be 
enriched as much as thou canst receive. 

4. He that loves ardently never forgets 
his beloved, but attends to all his words, 
and admires and esteems all his actions. 

Thus, then, it is fitting that the lovers of 
Christ dwell on His words and works, that 
they may know Him more intimately, and 
even love Him more perfectly. 

Consider how lono; Christ lived in hu- 
mility for thy sake, what love He has ever 
shown us, what patience, mercy and sweet- 
ness. 

Whatever favours He is said to have 
granted others, think that He has also be- 
stowed on thee ; for they are often common 
to all, and thou perhaps hast received much 
more than others. 
15'^ 



186 THE LOYE OF 

Whatever He liatli suffered for all, believe 
that He hath siifiered specially for thee, and 
say with the Apostle : Who hath loved me 
and delivered Sims elf for me, 

5. how great a condescension, that the 
Only Begotten of God should for my sake 
come down from Heaven, for mxy sake weep 
in a manger, for my sake hunger and thirst, 
for my sake be straightened by tribulations, 
for my sake be scourged, wounded, scoffed 
at and slain ! 

O would that we employed ourselves 
willingly in the contemplation of these 
mysteries! Would that v/e remembered, 
that He hath done all this, to teach us what 
we must do to please Him. 

Consider too, with what favours He hath 
enriched thee in spite of thy demerits, and 
what he hath promised to give. 

Thou wilt then more thoroughly recog- 
nize the bowels of His mercy, and be 
moved to thankso-ivino; for them. 

For thoug^h all thino\s are in Him, and 
by Him, still thou hast received, and art 



RELIGIOUS PERFECTION". 187 

yet to receive all spiritual blessings in a 
special manner througli Christ. 

From Him, is remission of sins . and tlie 
infusion of the Holy Spirit ; from Him, the 
source of all graces and all merits ; from 
Him, the spiritual life of the soul in this 
world, and its eternal glory in the life to 
come. 

If thou ask for anything, thou wilt not 
obtain it in any other name, but that of 
Jesus Christ ; for no other name is given to 
ns by which we may be saved. 

Whatever danger or tribulation assails 
thee, it is only hj Him that thou wilt over- 
come it, as it is only by Him that thou hast 
until now been the victor. Thou shouldst 
then care for nothins; else in this world, 
but to become daily more dear to Christ. 

6*. Jesus Christ loves thee beyond what 
words can say, and were it necessary for 
Him to die for thee again, He v^ould again 
and ao;ain do so with the g^reatest iov. 

Neglect not, I pray thee, by these or 
similar reasons, to acquire a knowledge of 
Christ, the most intimate thou canst. 



188 THE LOVE OF 

Thou wilt see how sweetlj^ such a knowl- 
edge will draw thee to a perfect imitation 
of Him. 

Turn over His life in thy mind during 
the day, and daily meditate on something 
of His doctrine ; thus wilt thou be able to 
conform thy judgment to His unerring 
judgment. 

Examine with what affection He has 
executed His Father's will, even unto the 
death of the cross ; with what gladness He 
emptied Himself, to make thee great in His 
kingdom. 

Eeflect how hard and thorny were the 
paths He traversed to snatch thee, His lost 
sheep from wolves, and conduct thee back 
to His fold in the most tender manner. 

Admire in ever3^thing the riches of His 
hounty^ and weigh deeply what is just for 
thee to return Him for so much condescen- 
sion. 

7. He is truly unworth}'^ of the love of 
Christ, who neglects to foster a love for 
Christ by such aids. 



RELIGIOUS PERFECTION. 189 

He is unworthy of Christ who studies not 
to know Christ well ; for I hnow My slieep^ 
He saith, and My sheep know Me, 

Nor can he be a good soldier of Christ, 
who does not study to know his own Cap- 
tain, and knows not what pleases Him. 

Hearken then to the precept of the 
Apostle : Put you on the armour of God^ to 
wit^ Christy that you may he able to stand 
against the deceits of the devil. 

It is an inestimable o'ood, thouo-h we be 
ignorant of eveiy thing else, to know Christ 
intimately and love Him alone. 

And it is an inestimable gain, abandoning 
everything else, to take up our abode in 
His sacred wounds. 



190 THE LOVE OF 



Chapter XY. 

That Reproofs are to be willingly hearkened to. 

1. If any one say that lie has no sin, the 
truth is not in hiui^fovwe all offend in many 
things. 

And therefore, it "was said by a certain 
one : No one is horn without vices^ he is the 
test ivho has the fewest. 

All our endeavours then should be di- 
rected to not despising their remedies, since 
we are involved in manv defects. 

Thou shouldst in truth ask thy brothers 
not to be loatli to admonish thee, if they 
perceive anything in thee that is faulty. 

And thou shouldst consider them so 
much the more friendly to thee, as they 
more frequently lay open to thee thy 
faults. 

And thou shouldst be still more anxious 
for this to be done by Superiors, since thy 
Superiors are to thee in place, not only of 



RELIGIOUS PERFECTION*. 191 

friends, but also of parents, and are bound 
to look to thy perfection. 

2. He that hateth reproof is foolish^ proud, 
perverse, a land of reprobation and well 
nigh cursed. 

For he that hateth reproof loveth sin. 

If indeed it displease thee to be still im- 
perfect, complain not at the reprehensions 
of thy elders and equals ; yea, suffer thyself 
to be admonished even by inferiors.- 

And if any one chide thee, listen to his 
reproof with thanksgiving, and strive to 
amend. 

To reprehend one in fault is a hard office, 
and all have not sufficient courage for it. 

Though perchance thou wilt find many 
that blush not to accuse others from petu- 
lance and temerity ; but few, and very few, 
know how to do it with charity. 

Therefore, be persuaded that there is no 
one that loves thee more than he that fears 
not to wrestle against thy vices. 

3. Open rehiike is hetter than hidden love^ 
saith the Scripture, And hetter are the 



192 THE LOYE OF 

wounds of a friend^ than the deceitful hisses of 
an enemy. 

Therefore, he that rebukes and repre- 
hends thee, is more useful to thee than all 
that praise and flatter thee. 

As much as they, that without thy hear- 
ing murmur of thee, do thee more harm, so 
much the more do they assist thee, that 
in thy hearing onl}^ disclose to thee thy 
defects. . ' 

Thou shouldst then be most friendly to 
him that admonishes thee more freely. 

But if any one, especially a Superior, 
seeing thee full of defects, is silent and 
dares not reprove thee, go to him, and with 
all modesty persuade him not to do thee 
this injury. 

For oftentimes he abstains from rebuke, 
because he sees thee not sufficiently dis- 
posed to hear it. 

Confess, therefore, thy infirmity to him, 
and promise that thou wilt henceforward 
hold his admonition in great esteem. 

For if thou give him occasion to judge 



KELIGIOUS PERFECTION. 193 

otherwise of thee, thou wilt be abandoned 
to thyself, like one labouring under an in- 
curable disease, according to the Holy 
Scripture : Rebuke not a scorner^ lest he hate 
thee, 

4. Think that thou art sick, woe to thee 
if thou compel the physicians to be silent 
and depart from thee. 

Thou wilt neither apply an useful remedy 
to thyself, nor allow it to be applied by 
others. 

If any one dare to touch thee, unless 
thou art patient, everything will be filled 
with complaints and wranglings. 

how much evil may thy pride and 
impatience and bitterness do thee, if they 
induce others to keep silence ! 

O how much better would it be for thee, 
to thank with true humility all that ad- 
monish thee! 

How much more easily Avould others 
exercise this office of fraternal correction 
in thy regard, if they did not fear to give 
thee some occasion of resisting them. 
16 



194 THE LOVE OF RELIGIOUS PERFECTION. 

Learn then, altliongli tliou mayest tliink 
that thou hast not erred, to hear a reproof, 
with all humility ; thus thou wilt be able 
to know and overcome thy defects. 



END OF BOOK II, 



BOOK III. 

THE PRACTICE OF THE YIHTUES I^^ WHICH RELIGIOUS 
PERFECTION CONSISTS, AND THE CORRECTION OF THE 
CONTRARY FAILINGS. 



Chapter I. 

Of Eeligious Poverty. 

1. If thou ivilt he perfect^ go sell what thou 
hast and give to the poor ^ and come^ follow Me, 

These are tlie Avords by wMcli tlie Lord 
Jesus admonished a certain young man, 
who was thinking of a perfect life. 

But he went away sad, for he was very 
rich, and because he was not truly desirous 
of being perfect, he had not strength of 
mind to put into execution the counsel of 
the Lord. 

We too are equally deceived, if we desire 
to retain anything in religion, or long for 

195 



196 THE LOVE OF 

any of the things we have already left be- 
hind in the world. 

2. We quitted the world, that we might 
serve Christ, and by good deeds deserve to 
be translated into His glory. 

But how can we be the servants of 
Christ, if our heart repose in creatures, and 
far from Christ ? 

However little and mean may be the 
object, Avhich gains our affection, it deprives 
us of the greatest good, that is, the desire of 
perfection and holiness of life. 

3. Thou hast seen no one advance in 
perfection, that has not made the most 
vigorous efforts to wean his heart wholly 
from all created thino-s ; 

No one soaring: to the heig^hts of the 
Holy Mountain, that has not withdrawn 
his feet from the mire of sensible objects; 

No one approaching the Holy City of 
God, that has not considered himself a pil- 
grim upon earth, and bid a final adieu to 
everything around him, that he might run 
with Christ in greater freedom. 



KELIGIOUS PERFECTION. 197 

4. Created things clog the soul, and are 
an obstacle to the following of Christ. 

Therefore hath Christ said, that it is 
easier for" a camel to pass through the eye 
of a needle, than for a rich man to enter 
the gate of the kingdom of Heaven. For 
it is hard to abound in riches, and not to 
love delicacies. 

And hence did the Prophet wisely ad- 
monish us : If riches abound set not thy heart 
upon them. And we should rejoice to re- 
nounce everything, that we may prove to 
Almighty God, that we love and " esteem 
Him above all riches and pleasures. 

5. Truly we are blessed, that have volun- 
tarily and sincerely left all things with 
Peter, and followed after Jesus, bearing our 
cross. 

Nor do we fear the threats which Christ 
hath uttered against the rich ; but on the 
contrary, we look forward to a reward in 
the regeneration : provided, we preserve 
ourselves perfectly in hoTy poverty. 

But if we return imprudently to any of 
16^ 



198 THE LOYE OF 

the objects that we have already quitted, 
we shall have still greater reason to fear 
and stand in dread of the Divine punish- 
ment. 

For he that recedes from the way of per- 
fection, to return to what he has already 
quitted, shows that he is not content with 
God ; and therefore, he deserves a greater 
punishment than he that never knew how 
sweet it is to live in poverty for the sake of 
God. 

6. The more a man is exalted above 
worldlings when he quits all for the love of 
God, the lower he sinks beneath them, if 
after having tasted the sv^eetness of God, he 
depart from his good purpose. 

Tlie greater the honour and glory rend- 
ered to God by the vow of poverty, the 
more offensive is the injury offered to Him 
by one that neglects his vow for the sake of 
trifling objects. 

And far better is it never to make a vow 
and to remain in the world, than to repent 
of thy vow, and be a source of scandal to 
thy brothers and the world. 



RELIGIOUS TERFECTION. 199 

Chapter II. 

Of Religious Obedience. 

1. It sliould not be displeasing to thee to 
be ordered at times wbat is diffi(3ult and 
repugnant to the senses. 

Nay, thou shouldst be glad and rejoice, 
that a most opportune occasion of profit is 
presented to thee. 

If nothing difficult and unpleasant were 
ever enjoined thee, there would be no merit 
from the abnegation of thy own will in 
obedience. 

Indeed one of the principal fruits of re- 
ligious obedience would be lost. 

It is very expedient that Superiors should 
sometimes command difficult things to mor- 
tify and purify the more, and that thou 
thj^self mayest perceive how far thou art 
from perfection, seeing that thou has not 
thoroughly learned to yield to the will of 
Superiors. 



200 THE LOVE OF 

Murmur not then against tliy Superior, 
if percliance what he ordains please thee 
not, but require to be tried in every way, 
that so thou mayest better find out and cor- 
rect thy imperfections. 

2. Oftentimes that which is commanded, 
is not difficult : but still thou art troubled 
and dost rise up against it in thy interior. 

The difficulty does not generally lie in 
the thing itself, but in the evil disposition 
of thy will. 

Subdue thyself, and root out thy bad 
passions, and thou, wilt find no cause for 
complaint in the order of thy Superior. 

3. Whatever is commanded that is not 
sinful, should be fulfilled with joy ; because 
ithe will of the Superior, is the will of God. 

The more difficult the matter is, and the 
fnore repugnant to sensuality, the more 
€aQ:erlY should we obev and with crreater 
joy of soul. 

Because if easy things only are com- 
manded, there might be reason to fear, that 
in the joy of the obedience, thou wert fol- 
lowing thy own will without any merit. 



RELIGIOUS PERFECTION. 201 

But when thou art commanded what is 
difficult and displeasing to the flesh, thou 
art certain in obeying that thou performest 
the will of God, and with merit to thyself. 

4. It is good for me,>0 Lord, to obey my 
Superiors for Thy sake, seeing that Thou 
Thyself, the Lord of the u.niverse, didst for 
my sake become obedient to God and men, 
even unto the death of the cross. 

Thou art the Saviour and Father of men, 
and orderest all things sweetly and mightily 
for our benefit. 

How then can I hesitate or resist in 
obedience, since I am assured that sub- 
mission to my Superiors places me under 
the merciful protection of Thy Providence ? 

Or what can I desire, but to serve Thee 
as Thou Yv^ilt, in humble obedience which 
cannot go astray. 

5. I render thanks to Thee, Lord, for 
having pointed out, and assigned to me so 
easy a path of salvation. 

For, if for Thy sake I obey humbly and 
perfectly, I shall have nothing to fear in 
judgment. 



202 THE LOYE OF 

Because thougli I may not have per- 
formed many great things in the sight of 
men, or have hidden and buried my talent 
for Th}^ sake, and not spread Thy glor}'- 
farther, behold, nothing will be laid to my 
account. 

Obedience alone shall justify me, in which 
is contained all perfection, since it is the 
perfect fulfillment of Thy will. 

Teach me, Lord, to obey with humility 
and joy for Thy sake, and to prefer obedi- 
ence to everything else. 

For everything else is to be despised and 
reckoned for nothing, when there is ques- 
tion of executing what is known to be Thy 
will. 



RELIGIOUS PERFECTION. 203 



Chapter III. 

Of Religious Chastity. 

1. Nothing in the world is nobler and 
more worthy of admiration, than a yolun- 
tary and perpetual profession of chastity. 

By it we are lifted above ourselves, and 
transported to things Divine, and though 
less than the Angels by nature, we become 
equal to them in dignity. 

Yea, we are in a manner exalted above 
the Angels ; for chastity is in them a con- 
dition of their nature, whereas in us it has 
the character of a great virtue. 

They feel no wrestling of concupiscence ; 
and in this respect they are the more per- 
fect, whereas in us many conflicts arise in 
which we have great need of magnanimity 
and constancy not to be overcome ; and in 
this we are more blessed than the Angels 
by reason of the merit. 

The profession of chastity is a great help 
to us, in order, better and more freely to 
think the things that are of the Lord. 

The heart is more easily torn from all 



204 THE LOVE OF 

creatures, when it has withdrawn itself from 
objects of pleasure, and cleaves to God in 
greater purity, and willingly seeks its rest 
in Him alone. 

2. The profession of perpetual chastity is 
then a great treasure. But remember that 
we have this treasure in earthen vessels. It is 
a great virtue, but one that is exposed to 
many grievous trials, and requiring great 
watchfulness. 

I see^ saith the Apostle, another law in my 
members fighting against the law of my mind 
and captivating me in the law of sin. 

And if the enemy of chastity lurks in the 
members of each one of us, we have indeed 
need of the greatest application not to be 
deceived and overthrown. 

As the earth bringeth forth and nourish- 
eth thorns, as wood is eaten away by worms ; 
80 doth this body of our mortality foster 
sensuality, by which the soul is often tainted 
and defiled ; the soul, I mean, that is not 
most carefully guarded. 

Nor can any one be secure, however 
much progress he may have made ; for if 
thou desist but a little in thy watchfulness, 
behold the enemy falleth on thee unawares, 



EELIGIOUS PERFECTION. 205 

and preparetli to slay thee, before even 
thou dost discover him. 

3. Alas ! how many terrible examples do 
we read of in the lives of the Saints, sub- 
jects of alarm to all, but especially to the 
negligent and lukewarm ! 

' depth of the incomprehensible judg- 
ments of God ! How is the gold hecome dim^ 
the finest colour is changed? 

They that upreared themselves like col- 
umns and seemed to be firm, have fallen 
after many years of perfect life, and have in 
one moment cast away the splendour of the 
virtues, with which they were admirably 
adorned. 

They that spread their wings like doves 
in the heavens, and built themselves a nest 
in the bosom of God, that they might not 
be tainted with the pollution of earthly 
stain, have fallen away, and miserably lain 
buried in the filth and abominations of this 
world. 

They that were hrought up in the scarlet of 
heavenly delights, and were filled with the 
manna of all sweetness, have embraced the 
dung of earthly things and filthy pleasures. 

Truly, the judgments of God are a great 
17 



206 THE LOVE OF 

abyss ; truly, we ought to worlc out our sal- 
vation in fear and tremhling. 

4. Keep thou a strict guard over thyself, 
lest what has happened to others that were 
more perfect, more easily and quickly befall 
thee. 

It is the counsel of Heaven ; Se that 
thinJceth himself to stand, let him take heed lest 
he fall 

Be afraid of the body betraying thee ; for 
it is a traitor. It eats with thee, and drinks 
and walks, and sleeps with thee ; but it will 
ever be thy bitterest enemy, when it sees 
that it is loved too much and attended to 
too carefully by thee. 

Think how thou mayest rule over the 
concupiscences of thy body ; for the body 
will either be thy slave or reduce thee to a 
state of the harshest bondage, both here and 
hereafter. 

Watch over thy exterior senses, if thou 
wilt preserve a clean heart, and avoid the 
violent attacks of importunate imaginations. 

Despise not a poor garment : let thy food 
be sparing; for it is sufficient for health, 
and be content with little sleep. For he 
that nourisheth his servant delicately from his 
childhood^ afterwards shall find him stubborn. 



EELIGIOUS PERFECTION. 207 

Beware of too great familiarity with any 
one, and too much license of speech in con- 
versation, however spiritual it may be at 
first ; for the devil has caught many by 
this means. 

Cat off* all vain and superfluous cares; 
and believe not readily that thou hast need 
of many things, for the more thou shalt 
subtract from thyself, the more easily shalt 
thou maintain th}^ health of body and 
chastity. 

Take away too at times and with discre- 
tion something of that which is necessary, 
and inflict some pain upon thy flesh, that 
thou mayest with the Apostle, chastise thy 
body and bring it into subjection. 

5. It is very difficult for one that cares 
not to advance in other virtues, to preserve 
long his chastity ; especially for one that 
struggles internally against obedience, curbs 
not his tongue, or confideth in himself, and 
takes a vain complacence in his own talents. 

For God resists the proud, and in His 
mercy often allows that those whom He 
knows to have already sinned in secret 
from inward pride, should be humbled by 
some public sin of impurity. 



208 • THE LOYE OF 

It is impossible for one that does not 
pray, to remain chaste for a long time. For 
the nature of man is weak and frail, and 
prone to all sensuality ; and God alone gives 
the holiness of so great a virtue ; and He is 
wont to bestow this wonderful gift only on 
those, that by humble and earnest prayer 
make known to Him their desire to obtain 
it. 

And as I 'knew ^ saith Solomon^ that I could 
not otherwise be continent^ except God gave it^ 
and this also was a point of luisdom^ to know 
whose gift it was^ I loent to the Lord^ and be- 
sought Him with ray lohole heart. 

If then thou wilt preserve this gem, this 
treasure, these wings for flying to God, 
this light for behokling heavenly things, 
chastity, let thy prayer to God be fervent, 
watch over thyself, shun private familiari- 
ties, humble thy soul. 

No guard over ourselves will avail with- 
out the aid of prayer, no prayer without 
vigilance and mortification. 

For both are necessary, according to the 
word of the Lord : Watch and pray ^ that you 
enter not into temptation. 



religious perfection. 209 

Chapter IY. 

Of the Abnegation of our own Will and Judgment 

1. The wliole life of a good and true 
religions, is the constant abnegation of his 
own will and judgment. 

If any one have undergone msunj long 
labours in doing his own will, it is nothing. 

If he have written many beautiful and 
clever thino-s, it is nothino;. 

If he have preached eloquently and 
gracefully, so as to fill his hearers with 
wonder and surprise, and to lead them from 
their evil path, in like manner it is nothing. 

If he have gained for himself a great 
name for learning and skill in every science, 
this too is nothing. 

If he have been placed in command over 
the rest, and shown great endowments of 
talent and prudence, and performed many 
things well, still it is nothing. 

And if he work many great miracles, 
even so it is nothing : for many shall come 
to Christ on the day of judgment, saying, 
Lord^ Lord^ have we 7iot prophesied in Thy 
namej and cast out devils in Thy name ? But 
17^ 



210 THE LOYE OF 

Clirist shall profess unto them, saying: 
Depart from Me; I hnoiu you not. 

2. But if he have done pennance for his 
sins and taken care to amend his vices, this 
is already something. 

If he accept and undergo with patience, 
and even with joy, what he has to suffer in 
the observance of religious life, this also is 
something. 

If he be diligent and fervent in prayer, 
recollected and humble in conversation, 
devoted and simple in obedience, this is 
already not a little. 

But if he deliver himself up wholly to 
God, and inflamed with the desire of per- 
fection, quit himself, and entirely renounce 
his own self-will, it is much, nay, it is a 
very great deal, it is everything. 

3. This is that martyrdom, which, with- 
out demandins: the sheddins; of blood, or 
presenting a dreadfal picture of savage 
cruelty, is still more painful to the flesh by 
reason of its duration : for it must last until 
death. 

This is that wonderful conflict, in which 
by the arms of justice on the right hand 
and on the left, we have to discomfit all the 



RELIGIOUS PERFECTION". 211 

onsets of tlie devil, until God receive us 
into His Holy City of Sion, and crown us 
with victory. 

This is that straight path and that narrow 
gate, of which Christ our Lord makes 
mention, and by Avhich all that have set 
their hearts upon following in His foot- 
steps, must advance and enter. 

This is to take up one's cross daily, and 
follow Jesus ; nay, to put on Jesu.s, as the 
Apostle commandeth. 

4. Many imagine that they perfectly deny 
their own will and judgment, but they are 
grossly deceived. 

For though they obey outwardly, still if 
they look closely into themselves, scarcely 
are they ever fully resigned in their in- 
terior. 

Often the countenance is humble, and the 
eyes are cast down, but the heart is full of 
bitterness, obstinacy and obdurateness ; and 
we perceive it not, because we consider 
ourselves too lightly. 

Often some necessity, or politeness, or 
solicitude to preserve our good fame, forces 
us to dissemble the inward sentiments, 
which the love of perfection should pluck 



212 THE LOVE OF 

out from tlie very roots; and the malice of 
the will lies hidden in the heart. 

Let "LIS, I beseech you, open our eyes and 
look at ourselves attentively, and judge in 
sincerity. Is it not thus that hypocrites 
also act ? 

What doth it avail to seem good out- 
wardly, and inwardly to be full of pride 
and blindness, and sensuality ? 

Men see those things that are without : 
But God heholdeth the heart. If then thou 
wilt please God, be solicitous about purity 
of heart, simplicity of good w^ill, and in- 
ternal virtues. 

5. And if thou think thyself to have 
made great progress, see that thou errest 
not ; a long A'^ay waits thee, and so much 
the longer, as perchance it seemeth to thee 
shorter. 

He that knows but little, cannot know 
how much remains for him to learn. 

But he again, that hath learned much, 
knows so much the better how much re- 
mains 3^et to be learned by him. 

So they, that are still full of passions and 
unmortified in their will, often think that 
they have made sufficient progress ; but 



EELIGIOUS PERFECTION. 213 

holy and perfect men mourn, and think 
themselves very imperfect, for they see how 
much perfection they have still to acquire. 

Therefore, give no credit to thyself ; but 
rather deny thyself with all fervour, humble 
thyself, and spare not thyself, as often as 
thou hast failed to do so. 

Thus must thou act, if thou wilt appear 
in the sight of God, a body without life, 
having the garments, but not the deeds of 
a religious, parading his name bu.t showing 
no virtues, a wild fig tree, wasting all its 
sap in leaves alone. 

Flatter not thyself; and think not thyself 
a good religious, unless thon hast learned 
to subdue thoroughly thine own will, and 
to bend it to the will of others. 



Chapter V. 

Of Useful Occupations. 

1. So:n", when I shall call thee, and thou 
shalt appear before My face to be judged, 
what wilt thou answer unto Me ? 

Many are the things of which I shall 



214 THE LOVE OF 

demand an account ; for many too are the 
obligations, wliicb. thou didst take npon thy 
shoulders, when thou didst enter into re- 
ligion and accept My service. 

And what excuse w^ilt thou plead, if thou 
hast squandered and reckoned at so poor a 
price the time that I have granted thee to 
labour in My vineyard ? 

Why dost thou not apply thyself with 
greater diligence to thine own sanctifica- 
tion, and the salvation of thy neighbour, 
and why dost thou throw away uselessly so 
many hours ? 

Take heed to thyself and to doctrine^ he 
earnest in them. 

2. Now thou wilt take heed to thyself, if, 
leaving all that does not conduce to thy 
progress, thou be urgent in good deeds, 
prayer and pious readings. 

If thou often consider and examine thy 
life to see what must be cut off* or mortified, 
or corrected or embraced. 

If thou frequently take counsel with one 
of the more spiritual religious, chosen for 
his great virtue, to direct thee in spirit, and 
if thou obey him. 

If thou execute with care what is ordered 



RELIGIOUS PERFECTION". 215 

by the Superiors, or prescribed in the rules 
•of thy monastery. 

If thou read and ponder the examples of 
the Saints, and be eager to imitate them. 

If thou implore the Divine assistance 
before some pious picture, or in presence of 
the Alost Holy Sacrament, to obtain con- 
stancy and success in thy good under- 
takings. 

He, that with a true spirit of humility, 
and a sincere desire of advancing, performs 
these and other such things, takes heed to 
himself, and soon becomes a perfect man. 

But now I v/ill teach thee how to take 
heed to doctrine, that thou mayest assist 
thy neighbour with fruit to thyself. 

But see that thou turn not imprudently 
against thyself the arms that are given to 
thee for thy neighbour's salvation. 

For great peril is annexed thereunto, and 
it is far more necessary for thee to be on 
thy guard than it was for St. Paul, lest 
whilst thou preachest to others, thou thy- 
self become a reprobate. 

Now they turn these arms against them- 
selves, who to take heed unto doctrine take 
not heed to themselves, and are not careful 
of their own amendment. 



216 THE LOYE OF 

Sucli as these think not, that all the 
learning and wisdom of man can do nothing 
without the example of a life that is holy 
and altogether without reproof. 

For, as the saying is, the voice of ex- 
ample is stronger than that of words. 

For what men see done, they believe can 
be done ; but what is preached only by 
voice and clamour, they resolve not so 
promptly to do. 

4, What is it, My son, that leads men to 
Me, and makes them constant in good 
v/orks ? 

It is not assuredly learning or great 
knowledge, or beautiful and sounding 
words, but My grace, and that spirit and 
life which is given to words by the union 
of the soul to Me, and the intimate knowl- 
edo;e and feelins; of the eternal truths ; and 

CD CD 7 

all this is obtained by prayer and com- 
punction. 

Thou hast heard what was said of old : 
this one hath planted, another hath watered; 
but God hath given the increase. 

So it is ; unless a man be intimately 
united to Me by prayer, and the abnegation 
of himself in all humility, vain is his knov/1- 



KELIGIOUS PERFECTIO^^ " 217 

edge and learning, and devoid of pleasure 
or relish. 

5. Some even turn these arms against 
themselves, through their pride and haugh- 
tiness. 

If they learn anything, speak anything, 
or do anything, they wish it to be known 
by all ; yea, some learn, speak, and act 
solely through a desire of being honoured 
and accounted great men ; and yet nothing 
can be more unbecoming than this in one, 
that is bound to seek perfection. 

Fools and blind men ! They have received 
their reward^ because they preach them- 
selves, and seek My glory in the last place. 

They should profess with the Apostle 
that they know nothing, but Christ cruci- 
fied ; and on the contrary they are puffed 
up, and glory in profane and empty knowl- 
edge. 

They should be most humble in their 
own eyes, who teach humility to others by 
their words, and make profession of it by 
their dress; and on the contrary they con- 
demn and destroy in deed, what they in- 
sinuate by word and habit. 

Upon them sentence has been already 
18 



218 THE LOVE OF 

past ; Se^ that hath^ yea, that preaclieth to 
others, My zvords^ and despiseth them^ hath 
one that shall judge him in the last day, 

6. Some love pursuits, that become not 
religious men, and lose their time to no 
purpose, and with great distraction and 
dissipation of mind. 

What hast thou to do with things that 
feed curiosity, and belong to arts that de- 
light much rather than assist? 

What hast thou to do with politics, 
strange rumours, wars that are afar off, and 
opinions of wars ? 

All such things, unless they become 
worthy of commendation from the nature 
of one's life, or be enjoined for just reasons, 
are not to be embraced or even desired. 

For they take away the soul very much- 
from heavenly things, and often drive it 
upon the rocks of pride. 

Meditate on the Scriptures, and thou 
shalt see how much thou wilt find that 'is 
useful for the conversion of thy neighbour. 

Take counsel of theologians and holy 
writers: they will teach thee how thou 
shouldst seek, and happily succeed in ob- 
taining the salvation of thy neighbour. 



RELIGIOUS PERFECTION. 219 

Peruse carefully the sacred histories and 
the lives of the Saints, and thou shalt learn 
what thou must do to become useful to the 
world. 

7. For the world complains that religious 
have become useless, and idle, and ignorant. 

And though its complaint is generally 
without foundation, still thou, shouldst take 
care to become always more useful to the 
whole world, that thy entire order may not 
be reproached for thy idleness or vices. 

Hear again what I have said before : So 
let thy light shine lefore men, that they may 
see thy good ivorJcSj and glorify thy Father^ 
lodo is in Heaven. 

For it behooveth thee at times to appear 
before seculars, as one skilled in the science 
of the Saints, and in the Holy Scriptures, 
to let them know that they do not justly 
bring charges and accusations against re- 
ligious. 

Let them also know that nothing affords 
such pleasure to religious, as to be of service 
to all, with humility and sincerity, for the 
benefit of their souls. 

Take heed then to thyself and to doctrine ; 
be u.rgent in them, neither abound in idle- 
ness, nor become slothful. 



220 THE LOVE OF 

For thus slialt thou save thyself, and 
those that hear thee. But he that shall do 
and teach^ he shall he called great in the King- 
dom of Heaven, 



Chapter VI. 

Of the Manner of Prayer in Dryness and Desolation 
of Soul. 

1. Son", all consolation of spirit is a 
special gift of God, that is seldom, granted 
to the negligent, oftener, but not always, to 
the fervent. 

Do not then despair, when thou art found 
dry and desolate in prayer or meditation ; 
but rather humble thyself exceedingly, and 
say with the Prophet : My heart is withered^ 
because I forgot to eat my bread. 

And be not displeased, that thou canst 
not arrive at high contemplation ; because 
the study of humility and patience is more 
necessary for thee. 

At such a time then think over thy sins 
and defects, on account of which thou art 



RELIGIOUS perfectio:n'. 221 

deserted for a little while, and say with, con- 
fidence, these and other such words : — 

2. Lord, behold I know not how to pray ; 
I blnsh to appear thus in Thy sight. Be- 
hold, my soul is as earth without water unto 
Thee. 

Lord, I deserve in very deed this, and 
even still greater punishment for my sins 
and neo:lio:ences. 

Behold Thou hast left me to myself a 
little while, but not wholly deserted me, 
and I am become u.seless and lukewarm, 
that I may know how powerless I am with- 
out Thee. 

It is good for me that Thou hast humbled 
me, that I may learn Thy justification. 

Truly I am unworthy of Thy consola- 
tions, but do Thou cast Thine eyes upon 
me and have mercy on me, for I am weak, 
and infirm, and poor, and blind, and naked. 

Show me, Lord, Thy mercy, and grant 
me Thy salvation, that is my super-sub- 
stantial bread and the joy of my soul. 

For thouo'h it is not 2:ood to take the 
bread of the children and throw it to the 
dogs, still even the whelps eat of the crumbs 
that fall from their master's table. 
18* 



222 THE LOVE OF 

3. This humble praj^er is most grateful 
to Me, and, if it be good for thee, I will 
give ear to thy supplication. 

But meanwhile, resign thyself to My will, 
because I chide and chastise those whom I 
love ; and persevere in thy good will, for 
the peace shall come that surpasseth all 
ujaderstandino-. 

Thou hast heard that it has been said : 
The Lord^ your Ood^ trieth you^ that it may 
appear whether you love Him or no. 

Therefore be courageous, be humble, be 
patient : Let not your heart he trouhled^ and 
await the Lord, 



Chapter YII. 

Of Inordinate Affection to Parents. 

1. Son, I am thy father and thy mother: 
and having once become religious and left 
thy parents, thou shouldst not seek any- 
thing from them. 

It pleaseth Me not, that thou sometimes 
revolvest in thy mind, that it is good and 
due to charity sometimes in the year to 
visit thy parents. 



RELIGIOUS PERFECTION. 223 

It is not love for thy parents, but rather 
thy own weakness and secret feebleness of 
mind, that requires this. 

For thou seekest the consolation of man 
outside the monastery, because thy cell and 
compunction of heart grow not sweet to 
thee. 

Thou seekest repose from the labour of 
observing thy institute, and the liberty 
which is according to human feeling. 

Thou seekest delight and consolation 
from sensible things, because thou art void 
of spiritual joy, and lovest to liv^e free from 
obedience and Superiors, that is, not ac- 
cording to the pleasure of My will. 

2. Nor doth it avail that thy Superior 
yield to thy inlBrmity ; for though a good 
and prudent Superior is not wont to con- 
sent easily, he gives way sometimes to 
avoid a greater evil. 

This is not the spontaneous election of 
thy Superior, but thy own importunity and 
imperfection. 

Thou thyself shouldst ask thy 3^"iperior 
not to allow thee to live out of the monas- 
tery without grave reasons, rather than 
foster thy carnal desires. 



224 THE LOVE OF 

But alas ! we have come to sucli a state, 
that he that asks and is refused, accuses his 
prudent Superior, and murmurs at the too 
great strictness of observance. 

Thou shouldst render thanks to the Su- 
perior, when he fulfills the duties of his 
office with energy, and like a good phy- 
sician, will not yield to thy infirmity. 

3. What progress hast thou made, as 
often as thou hast gone to thy home ? or 
what hast thou done for eternal life ? 

Behold I know what thou hast done; 
and therefore take heed to thyself and to 
compunction, for when the day shall come, 
I will judge thee. 

Thou wilt find many more sins and 
defects in one month that thou didst spend 
with thy parents, than in one, or many 
years, under obedience in th}^ monastery. 

Thou Avilt find more faults to be purged 
in the fire from one short excursion to thy 
relations and friends, than thou hast ac- 
quired merits during a long time by com- 
punction of soul, and austerity of life. 

4. It is all loss, if thou passeth from the 
monastery to thy relations even for a short 
time, although perchance they be good men 
or good women. 



RELIGIOUS PERFECTION. 225 

Because the love of liberty and vanity is 
not yet extinguished in thee ; and the devil 
is far more powerful in the world against 
relisfious that are carnal and fond of rovins;. 

In the paternal house, moreover, there 
are no exercises of spirit, such as are fitly 
provided in monasteries, and no Superior 
is on the watch there to admonish you, to 
deter and to correct. 

5. Nor do I pour any sweetness into the 
souls of such religious, or promise them My 
wonted aid : For it is not good to take the 
hread of children^ and cast it to the dogs. 

Behold like dogs of the chase, breaking 
loose from their chains, they run up and 
down looking for some more delicate food ; 
but they go very far astray, and are de- 
ceived. 

For when they are outside the monastery, 
they entirely lose even the sweetness which 
is always present to him, that obeys for My 
sake ; nor can they find any pleasure to 
compensate even slightly for the loss of 
this sweetness. 

6. What thinkest thou are the thoughts of 
men, when they see a religious living and 
amusing himself freely with his parents ? 



226 THE LOVE OF 

Long since have I said: No one is a 
prophet in his own country. 

Behold if thou hadst some name for 
sanctity, it is at once scattered all to the 
winds ; nor do they think that he can be a 
spiritual man, that so easily leaves his 
monastery and his accustomed exercises of 
spirit ; on the contrarj^, they are scandalized 
at the freeness of his manners. 

7. But a still greater evil comes from it ; 
for from thy fault a bad opinion of thy 
brethren is produced. 

For men say not : Such a monh did^ or 
said this and that; but they say: Even 
monks say^ or do this and that. 

Be then on thy guard, son, and take thee 
what thou dost; for My eye shall spare 
thee not, if in any way thou lessen the 
esteem due to thy brethren and My serv- 
ants, by thy want of mortification and 
thy sensuality. 

For he that touches their good fame, 
touches the apple of My eye. 

8. But if charity really requires it, and 
thy Superior commands or freely permits 
thee to go home and stay with thy rela- 
tions, hear what and how much is ex- 
pedient. 



RELIGIOUS PERFECTION 227 

Thy conversation with them should be 
holy and spiritual, and thy stay of the 
briefest, to give them to understand that 
thou art engaged in the things of God, and 
canst not comply with their desires. 

Nor shouldst thou wander alone through 
the paternal house, or play, joke, and feast, 
for such things become not religious, neither 
hast thou learned them in the monastery. 

But have a companion selected by thy 
Superior, and as soon as thou hast satisfied 
the claims of charity and duty, return with 
him in haste to the cloister. 

9. Nevertheless, such times seldom come, 
and should not be sought for by thee. 

The Saints often would not turn a little 
way out of their road to see their parents, 
although they might have done good to 
them by their example and conversation. 

But thou, though imperfect and infirm, 
and scarcely knowing how to do good to 
thyself, dost seek for an excuse for going 
and staying with them ; and nevertheless, 
thou hast much greater reason to fear for 
thyself, than had those holy men of vfhom 
I have spoken. 

It is not meet for one, that has abomi- 



228 THE LOYE OF 

nated the desires of the flesh, for My sake, 
to follow them. 

It is not safe for one, that should crucify 
his senses, to sit down to rich banquets. 

It is not good* for one that has vowed 
poverty, to sleep on soft couches. 

It is not profitable to take amusement 
with seculars, after having renounced the 
world and its vanities. 

It is not prudent for one that has re- 
solved to serve God in chastity, to converse 
freely with women. 

And therefore^ whoever go too often to 
the house of their father or mother advance 
not in spirit, and in a short time lose the 
little they had gained before. 

For a mavbs enemies are they of Ms own 
household. 

Blessed is the man that renounces father 
and mother, and relations, for My name, 
provided he persevere ; for such an one 
will be truly able to be My disciple, and 
son and brother. 

And if any man hate not his father and 
mother^ and brethren and sisters^ for My saJce^ 
yea^ and his oiun life -also^ he cannot he My 
disciple. 



BELIGIOUS PERFECTION. 229 



Chapter VIII. 

Of Lowly Employments. 

1. The perfection of a religious does not 
consist in his doing things that appear 
great in the estimation of men, and being 
called a great or learned man. 

But it consists in his doing the will of 
God, that is, in living perfectly in the place 
and position in which God, by means of his 
Superiors, has been pleased to direct. 

This is the great truth Avhich Jesus Christ 
ceased not to reach by His example during 
thirty years. 

For He led a lowly life, and one that 
was almost useless and idle in the eves of 
men. 

He lay concealed from the world and 
despised, and looked down upon as a car- 
penter's son, even by those to whom He 
was known. 

And yet He might have passed through 
towns and villages preaching, taught in the 
temple, and converted all sinners by the 
force of His miracles. 
19 



230 THE LOYE OF 

All this He might have done, and yet He 
did it not ; that thou mightest learn to com- 
mand and mortify thy excessive desire of 
being eminent in the world, and displaying 
thy talents. 

2. great mystery ! that fills the humble 
with consolation, but the proud with con- 
fusion and reproach. 

Behold Infinite Wisdom, the King of 
glory, the Lord of Heaven and earth, en- 
riched pre-eminently with all the gifts of 
nature and grace, who had come into the 
world for the very purpose of waging war 
on vices, expelling errors, and rectifying 
n^orals; behold, I say. He lies hidden in a 
carpenter's workshop, and endures with the 
greatest patience the hardships of a poor 
life for thirty years. 

But even whilst thus lying hidden, doing 
nothing for appearance, and burying His 
talents. He lived most perfectly, and made 
the greatest use of His talents. 

The life of our Lord, which, in the eyes 
of men, appeared useless and abject ; was, 
in the eves of His Divine Father, most 
glorious and meritorious. 

Because He lived as His Father willed, 



KELIGIOUS PERFECTION. 231 

did what His Father willed, was where His 
•Father willed, and was silent Avhen His 
Father willed. 

Had Christ done great things before men 
all that time. He would have lived im- 
perfectly, because He would not have ful- 
filled the will of His Divine Father. 

3. "Wherefore then dost thou think of 
making thyself known, when thou mayest 
in security lie hidden with Jesus in con- 
formity to the Divine will ? 

Some speak not well that say : Why 
then has God given me a talent? is it not 
to increase it ? and to hear at some future 
time : Good and faithful servant^ enter into 
the joy of thy Lord, 

They speak not well, I say, and are 
deceived, because they do not consider the 
merit of humble obedience. 

Were it otherwise, why should God have 
bestowed the greatest talents upon Christ, 
our Lord, since He would not have Him 
use them publicly for thirty years ? ^ 

4. Listen, thou proud and foolish man, 
God hath given thee these gifts of nature 
and grace, solely that thou mightest have 
something to sacrifice by obedience. 



232 THE LOVE OF 

For the talents that are buried for the 
sake of Grod, lie not idle. 

I call Heaven and earth to witness, said 
a certain one, that T had rather be a poor 
worm by the will of God, than a Seraphim 
on high, without it. 

I had rather, with the will of God, do 
nothing, and be a martyr of idleness, than 
without it convert the whole world and be 
a martyr for the faith. 

I had rather, with the will of God, lie 
hidden in some wretched corner under a 
bushel, than without it shine resplendent 
in the Heavens. 

I had rather be a stock, with the will of 
God, than without it work miracles. 

Provided always I execute what is well 
pleasing in Thy Divine sight, wherever I 
am, whatever I do, I am quite great enough, 
quite rich enough, quite happy enough, 
quite wise enough. 



KELIGIOUS PERFECTION. 233 



Chapter IX. 

Of Curbing the Appetite. 

1. He that knows not how to rule over 
his appetite, is easily vanquished by the 
devil, and led into the path of perdition. 

For gluttony is the mother of idleness and 
dissipation, the fomenter of bad thoughts, 
the auxiliary of sensual motions, and the 
source of all carnal desires. 

It takes away the strength of the soul by 
the fullness of the body, promotes scurrility, 
begets impatience, inconstancy, obstinacy, 
and arroo;ance. 

O would to God, that we had not such 
frequent experience of this, even in re- 
lio^ious communities ! 

How far ^greater would be our energy of 
sou], how far more fervent our zeal for the 
Divine glory, how far more becoming our 
conversation, and purer our conscience ! 

But because many yield and pay too 
much homage to their appetite, the observ- 
ance of religious discipline waxes faint in 
them, and everything is full of murmurings, 
and idleness and vanity. 
19^ 



234 THE LOYE OF 

For how shall one conquer the more 
spiritual deceits of luxury and the powers 
of darkness, that hath not learnt to resist 
this vilest of .all enemies ? 

For though this vice is wont to inflict 
grievous injury, it is weaker and more 
easily overcome than the rest. 

2. He that allows himself too much in- 
dulgence in food, is unfitted to pray well, 
and meditate fervently. 

For the animal man doth not understand 
the things that are of God, and takes no 
pleasure in them, but wearies of and loathes 
whatsoever is not of the senses. 

The soul of a carnal man, like a feather 
buried in the mud, cannot obey the breath 
of the Holy Spirit, cannot be torn from 
earth and fly towards Heaven. 

Great abn eolation of one's desires, is re- 
quired for the soul to be in repose for 
meditation, and disposed for prayer. 

And hence^ when one is, as it were, 
poured out without measure over material 
food, he disdains spiritual banquets, and is 
not in a fit state to receive Divine conso- 
lations. 

For why wouldst thou be visited and 



RELIGIOUS PERFECTION. 235 

consoled by God in a spiritual manner, if 
thou seek other consolations that are corpo- 
real, inordinate, and contrary to the spirit 
of religion ? 

Take away the obstacles of vices ; and 
thou shalt then be able to pray with fer- 
vour and devotion, and to taste heavenly 
thino's. 

Make ready thy soul by abstinence and 
fasting, and then shalt thou hunger for the 
bread of life. 

This has ever been the preparation made 
by the Saints for praying well ; — to sleep 
little, fast much, afi&ict their flesh many 
ways: and sweet was their intercourse with 
God, and great their familiarity. 

8. But if any one hold a different course, 
he will neither advance in the' contempla- 
tive nor the active life : and will prove 
almost useless for very many good works. 

A gross body is sluggish, weak, refrac- 
tory, and demands more sleep and rest. 
Oftentimes it is ruined by superfluous nour- 
ishment, wasted in strength, and incapable 
of labouring well in the Lord's vineyard. 

Thou wilt find no one that hath done- 
much for the glory of God, and the salva- 



236 THE LOYE OF 

tion of souls, that has not first brought 
himself to temperance, yea, and even to 
abstinence. 

Intemperance banishes God, scandalizes 
onr neighbour, weakens the soul and body. 
Doubtless, many beautiful things are 
thought of, but nothing is done; many 
good things are spoken, but the hearts of 
the audience are not pierced. 

For their words lack the spirit of life, 
which God communicates not to the un- 
mortified and sensual. 

And if now and then thou see God make 
use of such imperfect men to bring about 
the conversion of sinners, deceive not thy- 
self; but know that upon a time God 
prophesied even by the mouth of an ass. 
Now the one and the other should be ac- 
counted a great miracle. 

4. On the other hand, temperance renders 
us useful to our neighbour, because it makes 
our mind see more clearly in human things, 
and be more intent upon the knowledo-e 

J. o 

which is from God. 

For it not only restrains the cravings of 
our appetite, but checks our pride, shakes 
oli* sloth, curbs the imagination, and raises 
the soul to the contemplation of God. 



EELIGIOUS PERFECTION". 237 

Temperance makes lis hunger after heav- 
enly food, opens the hidden things of the 
Scriptures, produces patience in labours, 
modesty, obedience and humility. 

Temperance draws down the gifts of 
Heaven, and strikes to the ground the 
power of the tempter ; and hence St. Peter 
saith : Brethren^ he sober and watch ; because 
your adversary J the devil^ as a roaring lion^ 
goeth about seeking ivhom he may devour. 

Temperance, in fine, is most u.seful to the 
body itself, and frees it from many infirmi- 
ties and pains. 

Read the lives of the Saints ; thou wilt 
find that the great Antony, and Paul, the 
hermit, and many others, lived to an ex- 
treme old age ; and yet .they not only 
merited commendation for their temper- 
ance, but even for most rigid abstinence 
and penance. 

5. Be not then deceived ; but see in what 
state thou art, and if thou be still the slave 
of thy appetite: let shame for thy folly 
stimulate thy eflbrts to begin now at least 
to deny thyself. 

The body hath not need of much, nor of 
delicacies, or choice morsels ; for many that 



238 THE LOVE OF 

are in great want, live on a poor and 
sparing diet, and still enjoy perfect health. 

Think that thou also art a poor man, and 
the servant of a poor Lord : this thought 
will cheer thee up and be a motive for great 
temperance. 

O that v/e endeavoured to imitate the 
example of Christ ! truly, we should blush 
to become the menial servants of our body. 

Let us often say to ourselves : Qhrist 
hungered and thirsted for my sake ; what then 
can he more unjust than for me not to he joy- 
fully temiptrate for Sis sake, 

6. But some are so imperfect, as even by 
this pestilence of their sensuality to pollute 
and lead into a state of shameful grossness, 
the holy conversations of their brethren. 

Our talk should not be of the delicacies 
of food : For the Kingdom of Heaven is not 
meat and drink. 

All complaints about food are disgusting 
in the mouth of the religious ; yea, and 
every suspicion of gluttony. 

For ivhere thy treasure is^ there is thy heart 
also: and words proceed from the heart; 
{ovfrovi the ahundance of the hearty the mouth 
speaktth. Just then as it is a disgrace for a 



RELIGIOUS PERFECTION. 239 

religious to set his heart upon so vile a 
thing, so also to converse about it. 

Let our words be of God, and not of our 
food ; of the delights of the spirit, and not 
those of the body ; of eternal, and not tem- 
poral consolations. 

Thus too will our words be calculated to 
give edification to all, and we ourselves 
shall advance in the love of God, and the 
knowledge of spiritual things. 



Chapter X. 

Of Spiritual Consolation. 

1. So great is the excellence of spiritual 
gifts and the internal visitations of the soul 
by God, that even those that feel it, cannot 
sufSciently declare or comprehend its sweet- 
ness. 

Never are we found so prompt and active 
as in time of such visitation. 

Never do we offer ourselves with so 
great magnanimity and fortitude to God, to 
do with us as He will. 



240 THE LOYE OF 

Never do we with sucli joy renounce 
ourselves, and even the least inordinate 
affections of our heart. 

Everything is then considered most easy, 
nor is there anything which can deter us 
from taking the path to the highest sanctity. 

2. Then indeed we understand how great 
is the happiness of the soul that offers itself 
wholly to God without reserve, and sets no 
bounds to its serving him in contempt, 
poverty and misery. 

All this we then know full well, and view 
with as much rapture of soal, as if we were 
already saints, and freed from the weight of 
our body were already in possession of that 
wonderful bliss. 

Then although our prayer be prolonged, 
no feeling of disgust is produced, nay, it is 
wont to be protracted for two or three 
hours with the greatest pleasure. 

3. Neither do idle thoughts distract the 
soul, nor is the mind itself fatigued by this 
attentive inspection of itself, or wearied by 
the calm consideration of heavenly things. 

For that, which then sustains, refreshes, 
and recreates it, descends from above and 
sweetly occupies it. 



RELIGIOUS PERFECTION. 241 

Then the wiles of the devil are clearly 
seen, good works are courageously pro- 
posed; nor do we say to God through mere 
habit: lam Thy servard. 

For we seem to be carried along by ^God 
in His holy service in a manner unknown 
to us before, and one that is not customary, 
but on the contrary, altogether singular, 
ineffable and celestial. 

4. For the most part vfe do not know 
wliat great thing we have done for God^ to 
merit such happiness. 

For although God consoles whom. He 
willeth, still He is wont to send these 
spiritual comforts in return for some good 
work or good disposition. 

But if we examine our life closely, we 
shall see that these consolations and gifts 
from above are then especially given to us, 
when we have come to prayer with greater 
humility and purity of heart. 

Now and then, too, it is because we have 
done something that went against nature 
and the flesh, and have been liberal towards 
God ; and therefore, do we find God Him- 
self, more liberal towards us. 

5. For that promptness and ' alacrity, 
20 



242 THE LOVE OF 

which we feel at such a time in virtue, 
assuredly does not come from ourselves. 

Nor do we at all understand how such 
marvellous sweetness, and such recollection 
and elevation of the soul can come from any 
one but God, who is the God of all consolation. 

So great are they, that when we enjoy 
them, we thimk within ourselves, that it is 
good to become holy, even though this 
v/ere the only happiness that fell to the lot 
of the Saints ; and we say to Christ with 
Peter : Lord^ it is good for us to be here ; 
let us make three iahernacles : — one for the 
memory, one for the will, and one for the 
understanding. 

O truly blessed self denial, that draws 
down such blessings upon us ! 

truly desirable compunction of soul, 
that is the source of so much good and so 
much pleasure to us 1 

O truly blessed practice of Divine medi- 
tation, by which God makes us so strong 
against evil affections, and adds such 
strength to our hope of sanctity. 

6. If then thou wilt be frequently visited 
by God, be diligent in the service of God, 
in prslyer, in penances; and be not like a 
man that tempts God. 



RELIGIOUS PERFECTION. 243 

For he tempts God, that expects sweet 
consolations from Him, and prepares not 
his soul for His visit, and is daily distracted 
without profit. 

But if thou prepare a place for Him, and 
He come to thee flowing with delights, be- 
ware, lest thou begin to grow proud, and it 
be worse for thee. 

For often, when God visits and fills us 
with joy, we propose to do great things, 
and we seem to ourselves to be freed and 
clear of all evil passions. 

Those passions are not dead, but are 
taking a little rest, like dogs that desist 
from barking because they have food. 

And think not thyself holy all at once, 
because thou dost foster holy desires; for 
it is one thing to desire, and another thing 
to execute what is holj^ 



Chapter XI. 

Of Promoting Fraternal Charity in Ourselves. 

1. This is My commandment^ that you love 
one another^ as I have loved you. 



244 THE LOVE OF 

Love tliy brothers for the sake of Christ, 
if thou wilt please Christ, thy first born 
brother. 

Althougli thy brother be very imperfect 
and troublesome, still thou shouldst love 
him, that the precept of the Lord may be 
fulfilled": for thou too, though so great a 
sinner, wert the object of the most sincere 
love of our Lord. 

O hapless state of certain religious! that 
think themselves spiritual men, and desire 
to labour in the ministries of apostolical 
cbarity amid distant and barbarous nations, 
and meantim.e care not for that domestic 
charit}^, which it is their bounden duty to 
observe. 

Ls not thy brother, that lives in the same 
monastery, partaker of the same food, and 
follows the same rule and discipline, nearer 
to thee than all the nations of barbarians? 

Learn then ^first to exercise charity to- 
wards thy brethren, if thou wouldst, by 
charity, be useful to others. 

Why seek a most difficult means of 
exercising charity amid remote peoples, 
thou that hast not yet learnt to suffer 
patiently the defects of thy brethren? 



RELIGIOUS PERFECTION. 245 

How Avilt tliou be prepared to slied thy 
blood, who canst not yet put up with a 
sino-le word ? 

2. By this shall all men knoiu that you are 
My disciples J if you have love one for another. 

See the nobleness and excellence* of 
charity ! This is the virtue that makes tod 
dechires thee to be the disciple of Christ. 

Since then nothing; is more to be desired 
by man, than to be certified that he is a 
disciple of Christ, thou shouldst preserve 
and promote charity with solicitude. 

And because nothing is more necessary 
for our neighbour, than to know and feel 
that we are from Christ, we are bound to 
give examples of charity. 

Such is the force of evangelical charity, 
that by it every prejudice of worldly wis- 
dom is easily overcome, even in the silence 
of the tongue. 

For charity is something Divine, and 
both raises up men above themselves^ and 
renders them most like unto God. For 
Qod is charity. 

3. Charity is patient^ is kind ; charity en- 
vieth not^ dealeth not perversely ; is not puffed 
up, is not ambitious, seeketh not her own, 

20^ 



246 THE LOVE OF 

If thou canst not bear the defects of 
others, or console them in sorrow, and aid 
them in adversities, thou art void of charity. 

If thou strivest to take for thyself what 
is better and more commodious ; if thou 
wilt not cary the burden of another ; if 
thou neo'lectest the care of not being: dis- 
agreeable to others, thou hast not charity. 

If ^ thou judgest thyvself to be better than 
another ; if thou art wont to contemn the 
opinions of others ; if thou converse not 
with modesty, sweetness and affability, thou 
art ignorant of charity. 

Why wilt thou contend with thy brother 
about vain and triflins: thing^s, that concern 
thee not ? 

Hear the words of St. Paul : The servant 
of the Lord must not vjrangle ; hut he mild to 
all men^ apt to teach ^ patient. 

Accordingly, it is a greater boon to 
maintain charity, than to gain with the loss 
of charity any victory whatsoever. 

4. Virtue itself, cannot please God with- 
out charity, nor can it be called virtue. 

Truly, patience is praiseworthy, humility 
is renowned, fortitude is glorious and tem- 
perance is excellent ; hut if I have not charity ^ 
I am, nothing. 



RELIGIOUS PERFECTION. 247 

For charity, by which God is loved for 
His own sake, and our neighbour for the 
sake of God, is the greatest of all virtues, 
and the soul of all. 

O how easily wouldst thou love thy 
brother, if thou didst love God ! For one 
and the same is the motive for both loves — 
the supreme goodness of God; how then 
canst thou love God, and contemn thy 
brother ? 

How ready wouldst thou be for all offices 
of charity, if thou wert to think that thy 
brother is beloved by God, and is a member 
of the same body as thou art, under the 
same head, Christ our Lord ! 

Look at thyself; if one member suffer 
anything, do not all thy members suffer 
with it? 

If thy foot be wounded, how solicitously 
dost thou seek for a remedy, how gentl}'' 
dost thou apply it, and how carefully dost 
thou handle the sore ? 

Do therefore in like manner to thy brother, 
though he be troublesome to thee ; for thou 
shouldst love thy neighbour as thyself. 

5. Wherefore, examine how thou mayest 
forestall all in kindness and attention ; how 



248 THE LOYE OF 

thou mayest witli reason be disagreeable to 
none; how thou mayest exercise charity 
towards every one in word and deed with- 
out intermission. 

Thou must endure the defects of all; 
satisfy all as far as may be done ; if thou 
be not patient and agreeable, thou wilt not 
keep charity. 

Abstain from singularities, and contemn 
privileges ; love is stronger amongst equals ; 
and therefore, the rule .of common life 
should be kept by all, that would maintain 
the union of perfect charity. 

If anything good befall thy brother, think 
it has fallen to thyself; be glad and con- 
gratulate him from thy heart. If any evil, 
think it has happened to thyself, be sorry 
and sympathise with him from thy very 
soul. 

If he seeks anything, refuse him not ; if 
anything annoys him, do it not ; if he has 
formed a judgment or opinion about any- 
thing, resist it not. 

Be gentle, meek, polite, humble of heart ; 
do not contend, or murmur, ridicule not, 
satirize not, and unless it be thy duty, 
reprehend not. 



PwELIGIOUS PERFECTION". 249 

6. A triple cord is hardly broken; and a 
brother that is helped by his brother, is as a 
strong city. 

If charity shall bind us closely together, 
however much the devil may assault, or the 
world persecute us, we shall be happy. 

But if charity begin to grow cold amongst 
us, though no one attacks from without, we 
shall not be in peace. 

See then that thou offend not thy brother, 
or in any way whatever injure mutual 
charit}'', lest thou also wound thyself. 

If thou offend any one, make him satis- 
faction as soon as possible ; if any one 
offend thee, forgive him, and employ the 
same diligence for his cure, as if thou thy- 
self had received the wound. For ive all 
offend in many things, and none of us lives 
without fault: If ive say that ive have no sin, 
we deceive ourselves, and the truth is not in us. 

And therefore, if at any time we think 
that we suffer something unjustly from 
others, let us accept it in punishment for 
our sins. 

Let him that desires to be borne with, 
bear with others ; let him that wishes to be 
loved, love others ; let him that desires to 
be aided, aid others. 



250 THE LOVE OF 

If we love one another^ God abideth in us, 
and His charity is perfected in us. 



Chapter XII. 

Of the Choice and Perfection of Virtues. 

1. So long as we are weighed down by 
our mortal flesh, we ca^nnot acquire the 
perfection of all virtues ; and therefore, Ave 
have need of selection that we jnay not 
labour in vain. 

Choose then a virtue to practise, until, 
by the assistance of God, thou become most 
perfect in it. 

Some virtues are continually called for 
in our daily actions, and are necessary for 
all ; and therefore, should be acquired with 
particular industry. 

The more thou shalt make progress in 
meekness, patience, modesty, temperance, 
humility, and others, that come into more 
frequent use, the sooner wilt thou become 
holy. 

2. Some seek after virtues which have a 



RELIGIOUS PERFECTION. 251 

greater appearance of nobility, and are 
reckoned amongst men. to be more glorious. 

They instruct with pleasure, but it must 
be in famous churches, and to a large as- 
sembly of noble and learned men. 

They visit the sick with pleasure, and 
bear confessions, but only of those that are 
conspicuous for riches or honours. 

See that thou set not a high value upon 
these things : it is more perfect and safer to 
imitate Christ our Lord, and to go about 
villages, than to hunt for the praise of 
eloquence and learning in cities. 

It is more useful to- thee to visit and 
console the poor and the rude, than the 
rich and noble, who, moreover, are less 
prepared to listen to and obey thy words. 

3. Some are content with the virtues 
that agree with their natural inclinations; 
because they seem easier, and require not 
any, or a less violent struggle. 

But when they have need of self-denial 
and mortification, they have not the courage 
to practise virtue ; but they lose heart, 
turn faint-hearted, and think it is best to 
spare themselves. 

Do thou follow them not, for tbey that 



252 THE LOVE OF 

are such, make no progress, but rather fall 
away from the way of perfection, because 
they follow not the teaching and example 
of Christ. 

For it was not those who spare them- 
selves, and fear the hardship of the struggle, 
whom Christ declared blessed, but those 
that mourn, and fight manfully for justice 
sake. 

Christ Himself would be a man of sor- 
rows, and be saturated with reproaches, 
and accounted a worm and no man. 

Christ also saith : I came not io sendpeace^ 
hut the sword. And, if any man will come 
after J/e, let him deny himself take up his 
cross and follow Me, 

4. Choose then what is most contrary to 
nature, and thou shalt make rapid and 
secure progress. 

Choose the study of patience, humiliation, 
and every kind of self-denial ; this is the 
way of perfection, this is the foundation of 
the spiritual life. 

If thou learn to overcome thyself, thou 
wilt quickly acquire other virtues, mag- 
nanimity, fortitude, obedience, fraternal 
charity, in fine, freedom from all inordi- 
nate affections. 



RELIGIOUS PERFECTION. 253 

But if thou give no thought to denial of 
thyself, in troubles and adversities thou 
wilt be impatient, sad, cowardly, useless to 
thyself, and a subject of scandal to others. 

Wherever thou art, whatever be thy 
occupation, some occasion for fighting is 
always at hand, nor can it always be 
shunned : unless then thou learn to fight, 
thou wilt quickly fall beneath its assaults. 

5. Many labour to acquire virtues, but 
are not particular about the perfection of 
those virtues, and hence they remain for 
ever weak and infirm. 

We must not rest satisfied with medio- 
crity ; we must never say, it is enough ; but 
labour to ascend to the very highest per- 
fection. 

It is a sign of a mean and paltry spirit, 
to stand still in the pursuit of virtues, and 
to turn with disgust from greater sanctity. 

Let us seek to approach to virtues such 
as they were in Christ, that each one may 
say : Be you imitators of me^ as I also am of 
Christ, 

6. Let our humility be such, and let it 
bring us down so low, that we turn not 
away from any debasement and confusion. 

21 



254 THE LOVE OF RELIGIOUS PERFECTION. 

Let our obedience be sucb. as to remain 
constant unto deatb, saying : Not my willy 
hut Thine he done. 

Let sucb be our cbarity to our neigb- 
bours, even tbose tbat are inimical and 
bostile to us, tbat eacb one sball desire to 
be anatbema from Cbrist for bis bretbren, 
and to lay down bis life for tbeir salvation. 

For all tbese tbings batb Cbrist done for 
us, leaving us an example^ that ive follow in 
His footsteps. 

But if tbou restest satisfied witb medi- 
ocrity in virtue, O bcAvare ! for tbou sbalt 
fall sbort of even tbat mediocrity, and 
wben danger sball come upon tbee, tbou 
sbalt find tbyself on tbe point of perisbing. 




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